indicated. The man of Knowledge refrains from censuring the wicked
acts of others and from perpetrating any wicked act himself. Yat cha
dushyati means yat parakritam anishtam dushyati or nindati, yat karoti
means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,
the reason being dwaitadarsana-bhavah. Such a man truly regards the
universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To
cross the fearful river of life without a raft and with the aid of only
one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the
present moment. Everything, therefore, which is of the nature of asat is
non-existent. Our sorrows are connected with the asat. Knowing this, I
have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of
acts are for sorrow in spite of the apparent character of some; and that
the fruits of acts are varied, sometimes other fruits appearing than
those expected. Hence, I do not indulge in sorrow, for I avoid acts and
do not grieve for not obtaining the fruits of acts or for the accession
of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live
quite as others do; and those others, how unequally circumstanced! The
Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we
have avoided sorrow. Hence, neither religion or religious acts such as
Sacrifices, etc., can do us any good or harm. As regards happiness and
misery again, these two cannot agitate us at all, since we know their
value, both being ephemeral in comparison with the period for which we
are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
transitory. The man of wisdom should never suffer himself to be agitated
by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The
first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a
body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are
declarations that are entirely in favour of Acts or observ