mana's neighbour. Here it is said that it was the deity Dharma who
had become so. The two statements may be reconciled supposing that Dharma
first became the Rishi Parnada and then, as Parnada, was metamorphosed
into a deer. Tasya nishkritim adhatta is explained by the commentator in
a very far-fetched way. He takes these words to mean that Dharma, who had
become a deer, provided at this juncture for his liberation from that
metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind
in which one has no longer any affection for the world, Bharyayh is
genitive, but the Burdwan translator takes it for the instrumental
singular.

1294. Yo dhamah is the reading I take, and not no dharmah.

1295. The commentator explains the grammar as panchanam (madhya ekam)
artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that
the person succeeds, fiats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He
cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to
nishaamah dharmah or the practice of duties without desire of fruit, for
only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama
dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen
jar, he works for creating one. When he has got one, he no longer finds
himself in the same state of mind, his want having been satisfied.
Similarly, with men desirous of heaven and earthly prosperity as the
reward of virtue, the means is Pravritti or acts. This or these cease to
operate with those who having acquired such virtue set themselves for the
achievement of Emancipation, for with them the religion of Nivritti is
all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the
commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend
one's breath. The Yogin can suspend all physical functions and yet live
on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of
inquisitiveness or curiosity. By pratibha is meant inquiry after improper
things or thing