1574.  Astapadapada is a weight of gold.  The word, as used in this verse, means a quantity of gold.  Whether the reading be mudreva or sutrena, the sense remains unchanged.  What is said here is that the mother, etc., are like lines traced with gold by the side of real gold; i.e., the mother, etc., are of no value or use in the acquisition of prosperity.  K.P.  Singha misses the meaning.  The Burdwan translator, however, makes a most ridiculous exhibition of himself.  Without understanding the commentary at all, in fact, not having been able to read the words of the commentary aright, he has produced a ridiculous jargon that is utterly unintelligible.  Daksha is a vocative, meaning ‘possessed of cleverness.’  The words he daksha yatha, etc., of the commentator are read by the Burdwan Pundit as:  deha-kshaya, etc.’

1575.  Apariharavan is incapable of being resisted.  Samagatih as wind.  Asmasara-vihitam is ‘made by means of iron or the saw.’  Asmasara stands here for krakacha or karapatra.

1576.  The commentator explains that by tapah is meant the practice or observance of one’s own duties.  Damah is restraining the senses.  Satyam is truthfulness of speech, and atmaguptih is subjugation of the mind.  The knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns with repentance.

1578.  Vishayena yami is the correct reading; i.e., then here is palatal, and vishayena is in the instrumental case.  The Bengal reading is vicious, for it reads Vishaye nayami.

1579.  The Moon is endued with nectar, and, therefore, might have been such a man’s equal; but the Moon waxes and wanes; therefore, the Moon cannot approach to an equality with such a man who is the same under all changes.  Similarly, the wind, though unstained by the dust it bears is not the equal of such a man; for the wind is changeful, having slow, middling and quick motion.  The Burdwan translator makes utter nonsense of the reference to the Moon and the wind.  K.P.  Singha gives the sense correctly.

1580.  The commentator explains that the object of this verse is to show the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure; they are again regarded as possessing the status of humanity only because they die.

1582.  The examples of.  Viswamitra and others may be cited in this instance.

1583.  Dharana is holding the soul in self-reflection, preventing it the while from wandering.  Samadhi is complete abstraction.

1584.  Akhandam is Sarvakalam; uposhya is tyaktwa.  K.P.  Singha wrongly translates this verse.  He takes mansam for masam; but no difference of reading occurs between the Bengal and Bombay texts.