ood after it. The order of
the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.
The distinction between nishkamam and sakamam tapah is this; through the
former one attains to happiness. Even the earthly wealth he earns becomes
fraught with happiness; through the latter, however, one meets with
diverse kinds of sorrow resulting from the earthly possessions he
succeeds in obtaining.

1540. The grammar of the first line is this: Dharme tapasi dane cha (sati
avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'
the verse would be unmeaning.

1541. The first line is difficult to construe. Tatah means 'inconsequence
of the pain that attends the gratification of the senses.' Sarvasya
refers to vivekinah; jyayase phalartham is 'for the sake of the highest
fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'

1542. The commentator points out that the object of this verse is to show
that everything one owns or does is not the result of the past acts.
Spouses, food, drink, etc., one obtains as the result of past acts or
praravdha karma. In respect of these, purushakara or Exertion is weak.
Hence, to put forth Exertion for their acquisition would not be wise. As
regards the acquisition of righteousness, however, there Exertion is
efficacious. Hence, one should, with Exertion, seek to conform to one's
own duties as laid down in the scriptures. Without such a distinction
between destiny (praravdha) and Exertion (purushakara), the injunctions
and interdictions of the Scriptures would be unmeaning. The Burdwan
translator, citing portions of the commentary without at all
understanding them, makes utter nonsense of the verse. K.P. Singha gives
the meaning correctly.

1543. Sacrifices and all other acts undertaken from a sense of vanity,
are destructible as regards their consequences, for heaven is terminable.
Penances, however, that are undertaken without desire of fruit are not
so, for these lead to Emancipation. Tesham refers to those mentioned in
the first line of verse 37. It should not be taken to mean men in
general, as the Burdwan translator wrongly does.

1544. Kam is Brahmanam. The commentator explains that Brahmana (the
Creator) is equivalent to Brahmana; and that Vishnu is equivalent to
Kshatriya. What is said, therefore, in this verse (according to him) is
that a Sudra, by practising the common duties of all the four orders,
succeeds in his next life in becoming a B