530.  The use of the plural Yushmashu might lead at first sight to take it as standing for the elements.  It is plain, however, that it refers to all attributes that are founded on Rajas and Tamas.

531.  Beholding all creatures in my own body and mind i.e., identifying myself with all creatures or never taking them as distinct and separated from me:  in other words, professing and practising the principle of universal love.

532.  The two lines are antithetical.  What is said here is that though there is misery in property, there is no real happiness in affluence.  Hence Nilakantha is right in supposing that the last word of the first line is not dhane but adhane the Sandhi being Arsha.

533.  Nilakantha explains that by Saranga here is meant the bee.  The anweshanam following it is ‘going behind.’  The whole compound means ‘imitation of the bee in the forest.’

534.  The allusion is to the story of Pingala, in Section 74 ante.

535.  The story, evidently a very ancient one, is given in full in the Bhagavat.  Once on a time, a maiden, residing in her father’s house, wished to feed secretly a number of Brahmanas.  While removing the grain from the barn, her anklets, made of shells, began to jingle.  Fearing discovery through that noise, she broke all her anklets except one for each hand.

536.  Animittatah is explained by Nilakantha as one that has no cause, i.e., Brahma.  The commentator would take this speech as a theistic one.  I refuse to reject the plain and obvious meaning of the word, All phases of speculative opinion are discussed in the Santi.  It is very Possible that a religious indifferentism is preached here.

537.  The sense of the passage is that as everything depends upon its own nature, it cannot, by its action, either gladden or grieve me.  If a son be born to me I am not delighted.  If he dies, I am not grieved.  His birth and death depend upon his own nature as a mortal.  I have no Power to alter that nature or affect it in any way.

538.  The word Ajagara implies ’after the manner of a big snake that cannot move.’ it is believed that such snakes, without moving, lie in the same place in expectation of prey, eating when anything comes near famishing when there is nothing.

539.  The meaning is that even copious drafts do not slake thirst permanently, for after being slaked, it is sure to return.

540.  In the Bengal texts, 44 is made a triplet.  The correct reading, however, is to take 44 as a couplet and 45 as a triplet.  Nilakantha points out that Icchantaste, etc., is grammatically connected with 45.

541.  The auspicious constellations are such as Pushya and others; the inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the fruits of sacrifices.

542.  Anwikshikim may also mean ‘microscopic’.

543.  The word dattam, generally rendered ‘gifts’ or ‘charity,’ means and includes protection of suppliants, abstention from injury as regards all creatures, and actual gifts made outside the sacrificial altar.  Similarly, the maintenance of the sacred fire, penances, purity of conduct, the study of the Vedas, hospitality to guests, and offer of food to the Viswedevas, are all included in the word Ishta which is ordinarily rendered ‘sacrifice.’