63. The soul, though really bereft of attributes, nevertheless revolves in a round among creatures, i.e., enters other bodies on the dissolution of those previously occupied. The reason of this round or continual journey is Avidya or illusion, viz., that absence of true knowledge in consequence of which men engage themselves in action. When the soul is freed from this Avidya, action ceases, and the soul becomes revealed in its true nature, which consists in the absence of all attributes.
64. Hetumantah Panditah means–learned in the science of reasoning; Dridhapurve is explained by Nilakantha as persons endued with strong convictions of a past life: Suduravartah means difficult of being made to understand.
65. The sense is that instead of performing sacrifices after acquisition of wealth, it is better not to perform sacrifices if they cannot be performed without wealth. Nilakantha, by interpreting Dhanahetu as sacrifices which have wealth for the means of their accomplishment, would come to this meaning directly.
66. Atmanam is explained by Nilakantha as meaning something that is regarded as dear as self, i.e., wealth. Such a person incurs the sin of killing a foetus, because that sin proceeds from killing one’s own self. Improper use of wealth is, of course, regarded as killing one’s ownself.
67. The Srutis declare that he who frightens others is frightened himself; while he who frightens not, is not himself frightened. The fruits won by a person correspond with his practices. Yudhishthira is, therefore, exhorted to take the sovereignty, for sovereignty, righteously exercised and without attachment, will crown him with bliss hereafter.
68. Naikam na chapare is explained by Nilakantha thus. Literally, this means that it is not that others do not (praise) ekam or contemplation,” i.e., some there are that praise contemplation or meditation.
69. Literally, the absence of contentment with present prosperity.
70. Adadana is explained as a robber or one who forcibly takes other people’s property. Some texts read nareswarah. The sense should remain unaltered.
71. Manu also mentions a sixth of the produce as the king’s share.
72. Santyakatatma is explained by Nilakantha as without pride or resigned self.
73. Yoga is explained as vigour in action, nyasa as the abandonment of pride.
74. And that have, by their death, escaped from all grief.
75. Murcchitah is explained by Nilakantha as Vardhitah.
76. True knowledge is knowledge of Brahma. What is said here is that our conduct (acts) should be framed according to the opinion of persons possessed of such knowledge.
77. What the poet says here is this: it is better not to wish for or covet wealth as a means for the performance of sacrifices than to covet it for performing sacrifices. A poor man will act better by not performing sacrifices at all than by performing them with wealth acquired by the usual means.
78. The. meaning is that I must undergo such a severe penance in order that in order that in my next life I may not be born as an inferior animal but succeed in taking birth among men.
79. Even such i.e., spring from such causes.
80. Man covets freedom from decay and immortality, but instead of obtaining what he covets for, decay and death become his portion on Earth.
81. i.e., these appear and disappear in the course of Time.
82. Literally, the science of Life.
83. This inevitable and broad path is the path of Life. What is said here is that every creature is subject to birth.
84. The first line of this verse refers to the disputed question of whether the body exists independent of life, or the creature exists independent of the body. This is much disputed by Hindu philosophers. The gross body may be dissolved, but the linga sarira (composed of the subtlest elements) exists as a cause for the unborn Soul. This is maintained by many.
85. Param here is explained by Nilakantha as Paramatma. Pay court i.e., seek to obtain and enjoy them.
86. This sacrifice is one in which the performer parts with all his wealth.
87. Vasumati means possessed of wealth (from Vasu and the syllable mat).
88. The Bengal reading chainam in the first line of 31 is better than the Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.
90. The expression used is “He caused one umbrella only to be set up.” The custom is well-known that none but kings could cause umbrellas to be held over their heads.
91. Kanwa had brought up in his retreat Bharata’s mother Sakuntala who had been deserted, immediately after her birth, by her mother, Menaka, Bharata himself was born in Kanwa’s retreat.
92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dakshinan.
93. The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having perished through Kapila’s curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carrying out his resolution after conquering many difficulties. Urvasi literally means one who sits on the lap.
94. Triple-coursed, because Ganga is supposed to have one stream in heaven, one on the earth, and a third in the nether regions.
95. The sense, I think, is that such was the profusion of Dilipa’s wealth that no care was taken for keeping gold-decked elephants within guarded enclosures.
96. Satadhanwan is explained by Nilakantha as one whose bow is capable of bearing a hundred Anantas.
97. Literally, “Me he shall suck.”
98. The Burdwan translators take Asita and Gaya as one person called Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two different persons. Of course, both are wrong.
99. Samyapat is explained as hurling a heavy piece of wood. What it mean there is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another altar In this way he proceeded till he reached the very sea shore.
100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It may mean liberal-minded men.
