1016.  Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the usual sacrifices consisting of tangible offerings unto the deities, and performed with the aid of Vedic mantras.  The ablative implies cause.  Atmani ijya is sacrifice in Self, i.e., Yoga.  The meaning of the first line, therefore, is when through performance of ordinary sacrifices and rites, the mind becomes pure and the sacrificer is enabled to practise yoga.  Unto the three fires he should duly sacrifice on his own self. means, of course, that without any longer adoring his fires by visible rites and actual recitation of mantras, he should, for the sake of emancipation, worship in his own self or seek the extinction of mind and knowledge in Yoga.

1017.  To this day every orthodox Brahmana or Kshatriya or Vaisya never eats without offering at the outset five small mouthfuls unto the five vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018.  Vapya or Vapayitwa means causing or obtaining a shave.  The Burdwan translator makes a blunder by supposing it to mean parivyapta.  The Sannyasa mode of life, as well-known, can never be entered without a previous shave.  K.P.  Singha gives the correct version.

1019.  It is difficult to render the word abhaya into English.  ’To give abhaya to all creatures’ is to pledge oneself to a life of total harmlessness, or to practise universal compassion or benevolence.  Abstention from every kind of injury is the great duty of the fourth mode of life.

1020.  The duties included in yama (as explained by the commentator) are universal benevolence, truthfulness, faith, Brahmacharya, and freedom from attachment.  Those that are included in niyama are purity (of body and mind), contentment, study of the Vedas, meditation on the Supreme, etc.  Swasastra sutra means the sutras of his own sastras—­i.e., the duties laid down in respect of that Sannyasa which he has adopted; the chief of which is enquiry after the Soul or Self:  Bhutimanta implies Vedic recitation and the sacred thread.  He who has taken to Sannyasa should display energy in these, i.e., persistently enquire after the Soul and throw away all caste-marks, and other indications.  ’The desirable end’ is of course, gradual Emancipation of that obtained at once.  Following the commentator, K.P.  Singha gives the correct version.  The Burdwan version, containing the very words of the gloss, is based upon a complete misconception of their meaning.

1021.  The commentator correctly explains that by the first line of this verse, Vyasa answers his son’s question.  The two modes referred to are the first and the second, and not the second and the third as K.P.  Singha in his vernacular version wrongly states.  Having answered the question, the speaker (in the second line) proceeds to indicate the simple or straight path for reaching the highest object of men’s endeavour, viz., Paramartham or Brahma.