1361.  The sandhi between sa and acramanam is arsha.

1362.  Dharma has various meanings all of which, however, are closely created with one another.  As duty, or the assemblage of all acts which we should do, it is both Righteousness and Religion.

1363.  The Sacrificial grahas or patras (vessels) are called after the names of the deities Indra, Vayu, Soma, etc.  The sixteen Ritwijes are Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364.  Verse 21 to 23 show the unity of the Divine Being.  The variety perceived is only apparent, not real.

1365.  Verse 31 and 32 are not difficult; yet the Burdwan translator makes nonsense of the same.

1366.  This is elaborated in the Vishnu Purana, Part I, Sec.  V. There are three primary creations, viz., Mahat, the five primal essences in their subtile forms and the senses.  From the Six colours again six other creations have sprung.  To the Dark colour is due all immobile creatures; to the Tawny all the intermediate order of creatures (viz., the lower animals and birds, etc.); to the Blue are due human beings, to the Red the Prajapatyas; to the Yellow the deities; and to the White are due the Kumara, i.e., Sanatkumara and others.

1367.  Emancipation is so difficult.

1368.  The construction of the first line is this:  subham darsanam (auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with) darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna, and Varna upon ‘Time or acts.’

1369.  There are ten senses of knowledge and action.  To this must be added Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four Karanas.  In consequence of these fourteen, fourteen different kinds or merit and demerit may be achieved by Jiva who is their possessor.  These fourteen kinds of merit and demerit also, are subdivided into hundreds of thousands each.  Jiva, in course of his wanderings through the universe, ascends in the scale of Being, stays in particular rungs, and falls down from them into lower rungs, accordingly, What the speaker wishes to inculcate is that these fourteen should always be towards the attribute of Sattwa or Goodness.

1370.  This life, it should be noted, leadeth to Jiva’s transformation as an immobile object.  A creature of Dark hue becomes addicted to wicked acts and rots in hell His existence as an immobile object is hell itself.

1371.  Prajavisargah is the period for which one Creation lasts, being equal to what is called a Kalpa.

1372.  The Dark and the Tawny hues of their corresponding states of existence, viz., the immobile and the intermediate, are regarded as states of endurance.  Hence, when the misery that is their portion has been fully endured, the recollection is suddenly irradiated into the mind, of the righteousness that distinguished Jiva in ages far remote.  Anisa is helpless or cheerless.