Atiyoga and Ayoga are well-known words which have no chance of
being misunderstood in the way in which they have been misunderstood by
both the vernacular translators. Indeed, K.P. Singha blunders
ridiculously, while the Burdwan translator limits them to only the use of
food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men,
viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts;
while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
eater of vighasa is a good or pious man. What is said here is that such
men eat for only filling their stomachs and not because eating is source
of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
sense remains unaltered. The Bombay reading is atmapujabhikama, while the
Bengal reading is the same word in the plural form. I accept the singular
form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is
khatwam. The commentator explains that khatwam samarudhah Tibra
duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
this: the desires born of one's past acts, i.e., acts of previous lives,
adhere to the mind. Nothing can wipe them off, save Nivritti and
Tattwajnanam or knowledge of truth. One should, therefore, practise the
religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word
pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of
their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The
sense is this: where the king, casting off desire, wins prosperity for
himself; i.e., though possessed of wealth, is not attached to wealth. The
expression may also mean 'master of desire,' i.e., where the king casts
off desire and masters his desires without allowing the latter to master
him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this
ve