1022.  Bhava-samahitah is explained as chitta-samadhanavan.

1023.  The skull is to be used as a drinking vessel.  Kuchela, which I render ‘rags’, is supposed by the commentator to signify reddish or brown cloth which has, from age, lost its colour.

1024.  Elephants, when hurled into a well, become utterly helpless and unable to come out.  That person, therefore, into whom words enter like elephants into a well, is he who answers not the evil speeches of others.  What is said here is that only a person of such forbearance should betake himself to mendicancy or Sannyasa.

1025.  I have given a closely literal version of this verse.  The commentator explains that first fine refers to the person who deems himself to be everything and everything to be himself.  The second line refers to the same individual who, by Yoga, can withdraw his senses and the mind and consequently make the most populous place appear as totally solitary or unoccupied.  This is the Yoga process called Pratyahara and is described in section 233 ante.  The Burdwan translator gives an incorrect version.  K.P.  Singha follows the commentator.

1026.  Suhitya, whence sauhitya, means no satiety but the full measure of gratification from eating.  The speaker wishes to lay down that a mendicant or renouncer should never take food to the full measure of gratification.  He should eat without completely appeasing his hunger.

1027.  I follow the commentator in his exposition of kaunjara which he derives as kun (earth or the body which is made of earth) jaravati iti kunjarah, i.e., a Yogin in Samadhi.  The sense seems to be that the fruits of Yoga include or absorb the fruits of every other act.  The rank and status of Indra himself is absorbed within what is attained to by Yoga.  There is no kind of felicity that is not engulfed in the felicity of Emancipation, which Yoga alone can confer.

1028.  The commentator thinks that by the ’one duty of abstention from injury’ is implied the fourth mode of life or Sannyasa.  What is said, therefore, is that the observance of the single duty of harmlessness includes that of every other duty; or, what amounts to the same thing, the fourth mode of life is singly capable of giving merit which all the others may give together.

1029.  Haryartham means ‘for the sake of Hari.’ i.e., one who takes away merit, implying a disciple or attendant.  Some texts read Ratyrtham, meaning ‘for the happiness (of others).’

1030.  Because all acts are fraught with injury to others.  Whether ‘acts’ betaken in its general sense or in the particular sense of ’religious acts,’ their character is such.

1031.  Both the vernacular translators have completely misunderstood the second line of this Verse.  The commentator correctly explains that Tikshnam tanum means the religion of injury, i.e., the religion of sacrifices and acts.  ‘So’ for ‘sa’ is arsha; as also anantyam for anantyam which, of course, implies moksham or Emancipation.  The commentator correctly supplies yatah after apnoti and shows that prajabhyah is equivalent to prajanam.  The last clause of the second line, therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam) abhayam.  The dative, not ablative as the vernacular translators take it, is not bad grammar, although the genitive is more agreeable with usage.