tha, etc., of the commentator are read by the
Burdwan Pundit as: deha-kshaya, etc.

1575. Apariharavan is incapable of being resisted. Samagatih as wind.
Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands
here for krakacha or karapatra.

1576. The commentator explains that by tapah is meant the practice or
observance of one's own duties. Damah is restraining the senses. Satyam
is truthfulness of speech, and atmaguptih is subjugation of the mind. The
knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns
with repentance.

1578. Vishayena yami is the correct reading; i.e., then here is palatal,
and vishayena is in the instrumental case. The Bengal reading is vicious,
for it reads Vishaye nayami.

1579. The Moon is endued with nectar, and, therefore, might have been
such a man's equal; but the Moon waxes and wanes; therefore, the Moon
cannot approach to an equality with such a man who is the same under all
changes. Similarly, the wind, though unstained by the dust it bears is
not the equal of such a man; for the wind is changeful, having slow,
middling and quick motion. The Burdwan translator makes utter nonsense of
the reference to the Moon and the wind. K.P. Singha gives the sense
correctly.

1580. The commentator explains that the object of this verse is to show
the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure;
they are again regarded as possessing the status of humanity only because
they die.

1582. The examples of Viswamitra and others may be cited in this
instance.

1583. Dharana is holding the soul in self-reflection, preventing it the
while from wandering. Samadhi is complete abstraction.

1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly
translates this verse. He takes mansam for masam; but no difference of
reading occurs between the Bengal and Bombay texts.

1585. The ten properties included in Sattwa or Goodness are gladness,
cheerfulness, enthusiasm, fame, righteousness, contentment, faith,
sincerity, liberality, and lordship. The nine properties included in
Rajas or Passion are belief in the deities, (ostentatious) charity,
enjoyment and endurance of happiness and sorrow, disunion, exhibition of
manliness, lust and wrath, intoxication, pride, malice, and disposition
to revile. The eight qualities included in Tamas or Dark