1322.  The commentator observes that the first line means that the man of knowledge should wish for happiness to all, and never wish sorrow to any one.  Sarvam includes virtue and vice.  Of course, the practice of nishkama dharma is recommended.

1323.  All Brahmanas have to pluck flowers in the morning for offering them to the deities they worship.  The task takes many minutes, because a good many have to be plucked for the purpose.  This being a daily occupation and they going as they do to places where flowers abound, the act of plucking goes on while the plucker is mentally engaged with other things.

1324.  The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to the Bombay reading sputam vyaghram mahaughova.  If the Bombay reading be accepted, the meaning would be ’Him Death snatches away as a mighty wave sweeps away a sleeping tiger.’  The idea of a sleeping tiger being swept away by a surging wave is very unfamiliar.

1325.  Devas here evidently refer to the senses.  The senses are, as it were, cattle.  Their true fold is the forest and not peopled cities and towns.  In the forest there are no temptations to try them as in the midst of cities and towns.

1326.  Jivitarthapanayenaih is connected with hinsati.  To take it (as the Burdwan translator does) as an adjective qualifying ‘pranibhih’ would be incorrect.

1327.  The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.  The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.  The Sacrifice of Speech is Vedic recitation or Japa.  The Sacrifice of Mind is contemplation, and that of Acts is baths, performance of other acts of purity, waiting dutifully upon the preceptor, etc.

1328.  To perform the Sacrifice of Self is to merge the Soul in the Supreme Soul.

1329.  The Bombay reading danda-vidhanam is a blunder for the Bengal reading danda nidhanam.  To interpret vidhanam as equivalent to abandonment or giving up, by taking the prefix vi, in the sense of vigata would be an act of violence to the word.

1330.  The guha or cave referred to is the body.

1331.  By Prakriti, as explained in previous Sections, is meant primal nature consisting of the five great essences of earth, water, etc.

1332.  Samupodeshu is explained as upasthiteshu api, i.e., even when such objects are present and ready for enjoyment.

1333.  Maitrayangatah, as explained by the commentator, is Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in a different path.  The object of the speaker is to lay it down that one solicitous of Emancipation should never confine oneself to one spot, but rove or wander over the world without owning a fixed habitation or home.  K.P.  Singha translates the word wrongly.