55.  Paratantreshu is explained by Nilakantha as “dependent on destiny.”  If this means the fate that connects one’s present life with the acts of a former one, the explanation is not incorrect.  The more obvious meaning, however, is “dependent on action.”

56.  A wedded wife is the companion of one’s religious acts.

57.  Thou shouldst not, therefore, abandon action.

58.  The meaning seems to be this:  if a person can truly act up to his resolution of complete renunciation of everything, then that person stands alone in the midst of the world, and he is nobody’s, and nobody is his.  Hence, he can neither be pleased nor displeased with any one.  King Janaka’s abandonment, therefore, of wife and kingdom, is inconsistent with that Perfect renunciation or withdrawal of self within self.  He might continue to enjoy his possessions without being at all attached to or affected by them.

59.  Such libations, to be efficacious, ought to be poured upon fires properly kindled with mantras.

60.  Therefore, Janaka should resume his kingdom and practise charity; otherwise, religious mendicants would be undone.

61.  Such an man might rule even a kingdom without forfeiting his title to be regarded a mendicant, for he might rule without attachment.

62.  Refers to the well-known definition of the soul or mind in the Nyaya philosophy, which says that it is distinguished by the attributes of desire, aversion, will, pleasure and pain, and the cognitive faculties.

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.