519.  Both readings are correct, viz., Kshetrayajna and Kshetrayajna.  Kshetra is, of course, the body.  If the latter reading be accepted, the meaning will be ‘a sacrifice like that of a Kshatriya, i.e., battle.’  Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding.  The word Atman is often synonymous with Supreme Self.

521.  The commentator explains that the object of Yudhishthira’s question is this:  in the preceding section or lesson it has been inculcated that one may seek the acquisition of the religion of moksha or emancipation even when he is young.  Yudhishthira enquires whether wealth (so necessary for the performance of sacrifices) is needed for the acquisition of that religion.  If wealth be necessary, the poor then would not be able to acquire that religion.  Hence the enquiry about the way in which joy and sorrow come to the wealthy and to the poor.

522.  The verses are said to be old.  Nilakantha accordingly supposes that it was not Sampaka who recited them to Bhishma, but some one else.  I follow the commentator; but the grammar of the concluding verse of this section must have to be twisted for supporting him.

523.  Kakataliyam is, literally, ’after the manner of the crow and the palmyra fruit.’  The story is that once when a crow perched upon a palmyra tree a fruit (which had been ripe) fell down.  The fruit fell because of its ripeness.  It would be a mistake to accept the sitting of the crow as the cause of the fall.  The perching was only an accident.  Yet men very frequently, in tracing causes, accept accidents for inducing causes.  Such men are said to be deceived by ’the fallacy of the crow and the palmyra fruit.’

524.  Exertion to be successful must depend on circumstances.  The combination of circumstances is destiny.

525.  It is difficult to resist the belief that many of the passages of the Santi are later additions.  Suka was the son of Vyasa.  To quote a saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with, the view of doing thee good, I shall emancipate myself from all attachments and enjoy the blessedness of tranquillity.

528.  Here the theory of desire seems to be reversed.  Desire is mere wish after anything.  When its gratification is sought, the form it assumes is that of determination or will.  If, however, Kama be taken as the formulated desire after specific objects, then, perhaps, the Will may be regarded as its foundation, at least, in respect of the distress and difficulties that come in its train.

529.  I think the Bombay reading of this verse is incorrect.  Bhuttagramah (nom. sing.) should be Bhutagramam (accusative sing.).  The Yah is Kamah.  It is Desire that is exhorted to go away whithersoever it chooses.  If the elements be thus exhorted, then it is death that the speaker desires.  This would be inconsistent with the spirit of the passage.