rs an idea of what is called
Apamrityu. All deaths that are caused by such accidents as involve
ignominy are called Apamrityu. Death from snake-bite, from a fall, by
drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556. Both yasya and sa refer to the foe called Ignorance. Rajaputra is
a vocative. Paraiti is nasyati.

1557. Vanchate is preceded by kamena understood.

1558. It has been explained in previous sections that sreyas or nisreyas
means good or excellent as applied to moral merit.

1559. By buddhiman is meant the man who is freed from attachment.
Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560. Karanapekshi is thus explained by the commentator:
karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can
never be destroyed except by endurance of its fruits.

1561. The sense is that after the manner of the fabulous gem, Jiva
attracts to itself, through Yoga, the status of Brahma.

1562. The Burdwan translator, without understanding the commentary, makes
utter nonsense of this verse. K.P. Singha is not far wrong, but he does
not bring out the principal point which is sought to be inculcated here.
Sesame seeds are repeatedly mixed with fragrant oil. The more they are so
mixed the more fragrant do they become. After the same manner, men
acquire the quality of Sattwa by associating with persons of cleansed
souls. The measure of Sattwa is dependent on the measure of the
association.

1563. The track is that of Knowledge. Vide verse 3 above.

1564. Having used the words vistaran (Diverse) and samkshepah (Few), in
the second line of this triplet, the speaker explains their meaning in
the third. By 'Diverse' is meant all those fruits that consist of
unstable enjoyments; hence, the diverse acts laid down in the Vedas and
other scriptures. By 'Few' is meant Renunciation, or abstention from
acts. What is said, therefore, in this verse is this: they that betake
themselves to acts, which for their fruits all sorts of enjoyment, meet
with misery; while they that abstain from acts or practise Renunciation
meet with happiness. Both the vernacular versions are incorrect.

1565. It is difficult to understand what is meant by this verse. By
progress in Yoga, the Soul can certainly cast off the mind and other
attributes by which it is invested. The simile is unintelligible. The
stalk of the lotus has its roots in mire. Does the first line mean,
therefore,