628.  It should be noted that ‘hell,’ as here used, means the opposite of Emancipation.  Reciter may attain to the joys of heaven, but compared to Emancipation, they are hell, there being the obligation of rebirth attached to them.

629.  Even this is a kind of hell, for there is re-birth attached to it.

630.  Aiswvarya or the attributes of godhead are certain extraordinary powers attained by yogins and Reciters.  They are the power to become minute or huge in shape, or go whither soever one will, etc.  These are likened to hell, because of the obligation of re-birth that attaches to them.  Nothing less than Emancipation or the absorption into the Supreme Soul is the end that should be striven for.

631. in the Bengal texts there is a vicious line beginning with Prajna, etc, The Bombay text omits it, making both 10 and 11 couplets, instead of taking 11 as a triplet.

632.  Na samyuktah is explained by the commentator as aviraktopi hathena tyaktabhogah.

633.  For there no forms exist to become the objects of such functions.  All is pure knowledge there, independent of those ordinary operations that help created beings to acquire knowledge.

634.  The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotish.

635. i.e., an insight not obtained in the ordinary way but by intuition.

636.  K.P.  Singha mistranslates the word sadhaye.  It means ‘I go’, and not ‘I will strive etc.’  The Burdwan translator is correct.

637.  Work and Abstention from work are the two courses of duty prescribed or followed.

638.  It seems that Vikrita had given away a cow.  He had then made a gift to Virupa of the merit he had won by that righteous act.

639.  Picking solitary grains from the crevices in the fields after the crops have been gathered and taken away.

640.  He gave me the merit he won by giving away one cow.  I wish to give him in return the merit I have won by giving away two cows.

641.  Verses 107 and 108 are rather obscure.  What the king says in 107 seems to be that you two have referred your dispute to me who am a king.  I cannot shirk my duty, but am bound to judge fairly between you.  I should see that kingly duties should not, so far as I am concerned, become futile.  In 108 he says, being a king I should discharge the duties of a king, i.e., I should judge disputes, and give, if need be, but never take.  Unfortunately, the situation is such that I am obliged to act as a Brahmana by taking what this particular Brahmana is desirous of offering.

642.  This verse also seems to be very obscure.  The king’s natural inclination, it seems, prompts him to oblige the Brahmana by accepting his gift.  The ordinances about kingly duties restrain him.  Hence his condemnation of those duties.  In the second line, he seems to say that he is morally bound to accept the gift, and intends to make a gift of his own merits in return.  The result of this act, he thinks, will be to make both courses of duty (viz., the Kshatriya, and the Brahmana’s) produce the same kind of rewards in the next world.