1291.  In verse 8, it is said that it was a descendant of Sukra, viz., the virtuous Parnada, who had become a deer and lived in those woods as the Brahmana’s neighbour.  Here it is said that it was the deity Dharma who had become so.  The two statements may be reconciled supposing that Dharma first became the Rishi Parnada and then, as Parnada, was metamorphosed into a deer.  Tasya nishkritim adhatta is explained by the commentator in a very far-fetched way.  He takes these words to mean that Dharma, who had become a deer, provided at this juncture for his liberation from that metamorphosis.  I think tasya has reference to the misled Brahmana.

1292.  Yajnia is explained as yajnaya hita.

1293.  Samadhanam is the absorption of meditation, or that state of mind in which one has no longer any affection for the world, Bharyayh is genitive, but the Burdwan translator takes it for the instrumental singular.

1294.  Yo dhamah is the reading I take, and not no dharmah.

1295.  The commentator explains the grammar as panchanam (madhya ekam) artham prapya, etc.

1296.  This is the mastery or puissance that is brought by Yoga, so that the person succeeds, flats of the will, in creating whatever he desires.

1297.  The Burdwan translator gives a ridiculous version of this verse.  He cites the commentator’s words without understanding them aright.

1298.  What he does is to abandon sakamah dharmah for betaking himself to nishaamah dharmah or the practice of duties without desire of fruit, for only such a course of conduct can lead to Emancipation.

1299.  By dharma here is meant nishkama dharma, for the fruits of sakama dharma are not eternal, heaven like all things else having an end.

1300.  What is said in this verse is this:  when a man wants an earthen jar, he works for creating one.  When he has got one, he no longer finds himself in the same state of mind, his want having been satisfied.  Similarly, with men desirous of heaven and earthly prosperity as the reward of virtue, the means is Pravritti or acts.  This or these cease to operate with those who having acquired such virtue set themselves for the achievement of Emancipation, for with them the religion of Nivritti is all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend one’s breath.  The Yogin can suspend all physical functions and yet live on from age to age.

1303.  Nidra here is explained as ananusandhana or the absence of inquisitiveness or curiosity.  By pratibha is meant inquiry after improper things or things that are of no interest.

1304.  The truth is that the world is unreal and has no end.

1305.  Hunger is to be subdued by Yoga, i.e., by regulating the wind within the body.  Doubt is to be dispelled by certainty; this implies that certain knowledge should be sought for by driving off doubt.  The commentator thinks that this means that all sceptical conclusions should be dispelled by faith in the scriptures.  By ‘fear,’ in this verse, is meant the source of fear, or the world.  That is to be conquered by the conquest of the six, i.e., desire, wrath, covetousness, error, pride, and envy.