989.  Vyasa has already explained the character of the two apparently hostile declarations.  The meaning of Suka’s question, therefore, is that if two declarations are only apparently hostile,—­if, as explained in the Gita, they are identical,—­how is that identity to be clearly ascertained?  The fact is, Suka wishes his sire to explain the topic more clearly.

990.  The course of conduct of human beings,’ i.e., the distinctions between right and wrong.  Vimuktatma is taken by the commentator to imply tyaktadehah.  The second line may also mean ’having cast off (by Yoga) the consciousness of body, I shall behold my own Soul.’

991.  I do not follow the commentator in his interpretation of this line.

992.  ‘When the huts become smokeless,’ i.e., when the cooking and the eating of the inmates are over.  ’When the sound of the husking rod is hushed,’ i.e., when the pestle for cleaning rice no longer works, and consequently when the inmates are not likely to be able to give much to the mendicant.

993.  There is an apparent conflict between the two declarations.  If both are authoritative, they cannot be regarded to be scriptural declarations in consequence of their conflict.. if one is so and the other not so, the scriptural character of the latter at least is lost.  The scriptures cannot but be certain and free from fault.  How then (the question proceeds) is the scriptural character of both to be maintained?

994.  The Burdwan translator makes a ridiculous blunder in rendering Jaghanyasayi, which he takes to mean ‘sleeping on a wretched bed.’  Jaghanya implies, here as elsewhere, subsequence in point of time.

995.  Both the Vernacular translators have misunderstood the last part of the second line., It does not mean that the disciple should approach the preceptor when summoned, implying that he should be prompt to answer the summons, but that he should not disturb his Preceptor by clamouring for lessons or instruction.  He should go to his preceptor for taking lessons only when his preceptor summons him for it.

996.  Meaning, he should cast submissive or humble glances instead of staring boldly or rudely.

997.  Learning was never sold in this country in ancient times.  The final fee is not a return for the services of the preceptor but a token of gratitude from the pupil.  Its value depended upon the ability of the disciple, though there are stories in the scriptures of disciples coming to grief on account of their persistent forwardness in pressing the acceptance of this fee.  Vide the story of Galava in the Udyoga Parva.

998.  The fourth kind of conduct, called kapoti is also called unchha.  It consists of collecting such seeds of grain as have fallen down from the ears and as have been abandoned by the reapers.

999.  Thus the second is more meritorious than the first, the third than the second, and the fourth than the third.  The fourth or last, therefore, is the first in point of merit.