rse. It may also mean, 'No one is able to enumerate all that is
beneficial for the Soul in consequence of the wideness of subject.'

1479. Vrittam has uddisya understood after it. The Bombay text reads
pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal
reading be accepted, it would mean 'whose soul is fixed or established on
Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
the question of Galava which Narada answers. The sense, however, would
remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the
former be accepted, it must be taken as referring to tadawayam as the
commentator explains. No alteration in sense occurs by adhering to the
one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The
correct reading is lokeshu. Both the vernacular translators adhere to the
wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not
know what becomes of thy relatives when they die, thou canst not help
them then. It seems plain, therefore, that when thou shalt die thy
relatives will not be able to do thee any good. Hence, thou gainest
nothing by bestowing thy thoughts on thy relatives, forgetting thy own
great concern, viz., the acquisition of Emancipation. Similarly, when thy
relatives live and suffer irrespective of thy life or death, and thou too
must enjoy or endure irrespective of their existence or efforts, it is
meant that thou shouldst not be forgetful of thy own highest good by
busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the
support of life even when millions upon millions of carts loaded with
corn await his acceptance, is certainly to be regarded as freed.
Literally rendered, the second line is--'who beholds a shed of bamboo or
reeds in a palace,' meaning, of course, as put above, 'one who sees no
difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity
or famine.

1487. The sense is that as the maintenance of wives and children is
painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou
wouldst lead? T