rahmana. Thus say Brahmanas
learned in the scriptures; but the opinion of Parasara is that such a
Sudra, in his next life, takes birth as a Kshatriya.

1545. I am not sure that I have understood these two verses correctly.
Verse 33 is evidently a cruce.

1546. Yathakarman means 'from one stage to another.' Karmapatham is
yogam. The stages here referred to are vichara, vitarka, Ananda, and
Asmita. What is stated in this verse is that one who casts off all
attachments, and who devotes himself to Yoga, succeeds in attaining to
the felicity of Emancipation.

1547. The Burdwan translator wrongly renders the second line of this
verse. All the texts read this line in the same way.

1548. Snigdhais implies affectionate seniors such as mothers, etc.;
karmani is explained by the Commentator as abhyanga-karmani, i.e., the
rubbing of oil, etc., Such acts, when children are ill, are often done
unto them by mothers. This is forbidden, for they are menial offices
which seniors should never be permitted to perform.

1549. Vinasamabhikankhatam is explained in the alternative by the
commentator in a very fanciful way. Kriyavatam is explained as 'observant
of the duties of Tirthavasins.'

1550. The commentator is for explaining the second line exoterically.

1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference
to panchatwam in the previous verse. The sense of the verse is this: he
who meets with a sudden death in a tirtha or sacred place, does not
become emancipated but obtains another body in his next life similar to
the one he loses. Adhyanam gatakah is that though set or placed on the
path of Emancipation, yet he becomes a traveller: his state is due to the
inglorious manner of his dissolution.

1552. The object of this verse is to show that the man dying in a sacred
place becomes reborn as a Rudra or a Pisacha and quickly attains to
Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is
Moksha-yogyeshu. The neuter form of taddeham is arsha.

1553. Gunanancha in the second line of verse 14 refers to the objects of
the senses, which, as explained in previous Sections, have no independent
existence, for they exist only as they exist in desire. The compound of
the primal essences and the other things mentioned assumes different
shapes through the force of the desires of previous lives.

1554. Acts are all perishable in respect of their consequences.

1555. It is difficult to give foreigne