1468. i.e., where an intermingling takes place of the four orders of men, viz., where Varna-sankara occurs.

1469.  Mere companionship with the righteous leads to righteous acts; while that with the sinful leads to acts of sinfulness.

1470.  Anuvishayam is vishayam anu vartate, i.e., rasah or flavour.  An eater of vighasa is a good or pious man.  What is said here is that such men eat for only filling their stomachs and not because eating is source of enjoyment or gratification.  Atmavishayan is Buddherviseshatovandhakan, i.e., rasa-viseshan.

1471.  Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472.  Akasasthah is niralamvanah, i.e., men who have no foundations to stand upon.  The Bombay text reads dosham, the Bengal texts, doshan; the sense remains unaltered.  The Bombay reading is atmapujabhikama, while the Bengal reading is the same word in the plural form.  I accept the singular form and take it as qualifying panditah.

1473.  Some of the Bengal texts read khattam.  The Bombay reading is khatwam.  The commentator explains that khatwam samarudhah Tibra duhkha-grastah.  Anusayi means purvakarmavasanavan.  The sense seems to be this:  the desires born of one’s past acts, i.e., acts of previous lives, adhere to the mind.  Nothing can wipe them off, save Nivritti and Tattwajnanam or knowledge of truth.  One should, therefore, practise the religion of Nivritti and seek to acquire knowledge of Truth.

1474.  Both the vernacular translators quietly skip over the word pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of their duties.

1476.  Kamesah is possessor of all objects of desire or enjoyment.  The sense is this:  where the king, casting off desire, wins prosperity for himself; i.e., though possessed of wealth, is not attached to wealth.  The expression may also mean ‘master of desire,’ i.e., where the king casts off desire and masters his desires without allowing the latter to master him.

1477.  Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478.  I am not sure that I have understood aright the second line of this verse.  It may also mean, ’No one is able to enumerate all that is beneficial for the Soul in consequence of the wideness of subject.

1479.  Vrittam has uddisya understood after it.  The Bombay text reads pranihitatmanah; the Bengal reading is pranihitatmanah.  If the Bengal reading be accepted, it would mean ’whose soul is fixed or established on Yoga.’  Tapasa is explained by the commentator as swadharmena, in view of the question of Galava which Narada answers.  The sense, however, would remain unaltered if it be taken as standing for Self-control or penances.

1480.  Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481.  Some texts read sakyam; the reading sakyah also occurs.  If the former be accepted, it must be taken as referring to tadawayam as the commentator explains.  No alteration in sense occurs by adhering to the one reading or the other.