me texts read Brahmamatah meaning
'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not
samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The
sense of the second line seems to be that this body is ceaselessly
revolving, for Emancipation is difficult to achieve. Hence this body is,
as it were, the wheel of Time. Nilakantha's explanation does not seem to
be satisfactory.

122. I do not think that Telang is correct in his version of this verse.
What is said here seems to be this. The body is, as it were the wheel of
Time; the body is the ocean of delusion; the body is the creator,
destroyer and reawakener of the universe. Through the body creatures act,
and hence creation, destruction, and re-creation are due to the body.
This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite
verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first
line, and not atman.

125. What is said here is that the quality of passion predominates in
these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two
propositions. It would be better to take satinam as referring to strinam,
and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what
their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and
of things as discriminated from one another is presided over by Prakriti.
If the question is asked whence is the knowledge--'I am so,' and that
'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply
all forms of worship observed by Brahmanas, etc, and the Mlecchas as
well. This turning back to explain a word used before is said to be an
instance of "looking b