1542.  The commentator points out that the object of this verse is to show that everything one owns or does is not the result of the past acts.  Spouses, food, drink, etc., one obtains as the result of past acts or praravdha karma.  In respect of these, purushakara or Exertion is weak.  Hence, to put forth Exertion for their acquisition would not be wise.  As regards the acquisition of righteousness, however, there Exertion is efficacious.  Hence, one should, with Exertion, seek to conform to one’s own duties as laid down in the scriptures.  Without such a distinction between destiny (praravdha) and Exertion (purushakara), the injunctions and interdictions of the Scriptures would be unmeaning.  The Burdwan translator, citing portions of the commentary without at all understanding them, makes utter nonsense of the verse.  K.P.  Singha gives the meaning correctly.

1543.  Sacrifices and all other acts undertaken from a sense of vanity, are destructible as regards their consequences, for heaven is terminable.  Penances, however, that are undertaken without desire of fruit are not so, for these lead to Emancipation.  Tesham refers to those mentioned in the first line of verse 37.  It should not be taken to mean men in general, as the Burdwan translator wrongly does.

1544.  Kam is Brahmanam.  The commentator explains that Brahmana (the Creator) is equivalent to Brahmana; and that Vishnu is equivalent to Kshatriya.  What is said, therefore, in this verse (according to him) is that a Sudra, by practising the common duties of all the four orders, succeeds in his next life in becoming a Brahmana.  Thus say Brahmanas learned in the scriptures; but the opinion of Parasara is that such a Sudra, in his next life, takes birth as a Kshatriya.

1545.  I am not sure that I have understood these two verses correctly.  Verse 33 is evidently a cruce.

1546.  Yathakarman means ‘from one stage to another.’  Karmapatham is yogam.  The stages here referred to are vichara, vitarka, Ananda, and Asmita.  What is stated in this verse is that one ho casts off all attachments, and who devotes himself to Yoga, succeeds in attaining to the felicity of Emancipation.

1547.  The Burdwan translator wrongly renders the second line of this verse.  All the texts read this line in the same way.

1548.  Snigdhais implies affectionate seniors such as mothers, etc.; karmani is explained by the Commentator as abhyanga-karmani, i.e., the rubbing of oil, etc., Such acts, when children are ill, are often done unto them by mothers.  This is forbidden, for they are menial offices which seniors should never be permitted to perform.

1549.  Vinasamabhikankhatam is explained in the alternative by the commentator in a very fanciful way.  Kriyavatam is explained as ’observant of the duties of Tirthavasins.’

1550.  The commentator is for explaining the second line exoterically.