458.  The word Sreyas has a peculiar meaning.  It implies, literally, the best of all things; hence, ordinary, in such passages, it means beatitude or the highest happiness that one may acquire in heaven.  It means also those acts of virtue by which that happiness may be acquired.  It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it.

459.  The sense is that such a man never sets his heart upon things of this world, and accordingly these, when acquired, can never satisfy him.  His aspirations are so great and so high above anything this world can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him.  At first sight this may look like want of contentment, but in reality, it is not so.  The grandeur of his aspirations is sought to be enforced.  Contentment applies only to ordinary acquisitions, including even blessedness in heaven.

460. i.e., such a man is sure of attaining to a blessed end.

461.  Such as distinctions of caste, of dress, of food, etc., etc.

462.  A reference to the region of Brahma, which is supposed to be located within every heart.  One reaches that region through penances and self-denial.  The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom.

463.  The word used here is Buddhasya (genitive of Buddha.) May not this verse be a reference to the Buddhistic idea of a Buddha?

464. i.e., both are equally efficacious.

465.  In the Bengal texts, verse 9 is a triplet.  In the second line the correct reading is nirvedat and not nirdesat.  Avadya is fault.  Vinivartate is understood at the end of the third line, as suggested by Nilakantha.  Both the Bengali versions of 9 are incomplete, the Burdwan one being also incorrect.

466.  The commentator explains that compassion, like the faults enumerated above, agitates the heart and should be checked for the sake of individual happiness or tranquillity of soul.

467.  In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give.  No doubt, a final fee, called Gurudakshina, is demandable, but that is demandable after the pupil has completed his studies.  To sell knowledge for money is a great sin.  To this day in all the indigenous tols of the country, instruction is imparted free of all charges.  In addition to this, the pupils are fed by their preceptors.  The latter, in their turn, are supported by the charity of the whole country.

468.  Dakshina is the present or gift made in sacrifices.

469.  Vahirvyedichakrita, etc., is the correct reading.

470. i.e., such a person may perform a grand sacrifice in which Soma is offered to the gods and drunk by the sacrificer and the priests.