sion of this couplet.

1762. The object of this verse is to show that men of knowledge do not
perform sacrifices, in which, as a matter of course, a large number of
creatures is slain. Men wedded to the religion of Pravriti perform
sacrifices. Coming into the world in consequence of past acts, they seek
happiness (by repairing to heaven) along the way of sacrifices and
religious rites. A large number of creatures is slain, for besides the
victims ostensibly offered, an infinite number of smaller and minuter
creatures are killed in the sacrificial fires and in course of the other
preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow
the meaning as it lies on the surface. The object of the verse seems to
be this: there are men that are employed in reflecting upon the nature of
things: these should know that such occupation is useless, for truly the
nature of things is beyond the grasp of the mind. The greatest
philosopher is ignorant of all the virtues of a blade of grass, the
purpose for which it exists, the changes that it undergoes every instant
of time and from day to day. Those men, however, who have such
unprofitable occupation for walking along the highest path (the path,
that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses
leaves nothing behind. The pleasure lasts as long as the contact
continues of the objects with the senses. The Burdwan translator, not
suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or
wealth, etc.: there was no sorrow when these were not: with his union
with these his sorrow commences. Hence, when these things disappear, an
intelligent man should not indulge in any sorrow. Bonds or attachments
are always productive of grief. When bonds are severed or destroyed,
there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as
spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with
the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of
acts. Without ac