1720.  Chirasya is grammatically connected with na vudhyase, meaning ’that thou art always blind etc.’  The Burdwan translator misunderstands it completely and takes it as equivalent to achirena.  K. P. Singha skips over it.

1721.  The Burdwan translator gives a ridiculous version of the verse.

1722.  Kevalam nidhim is literally, ‘ones only treasure’.  It may imply either Samadhi or Brahma.  Acts, whether good or bad, all arise from error.  Abstention from acts is the true way to Emancipation.

1723.  The passions are spoken of as wolves.

1724.  The sight of golden trees is a premonitory sign of Death.

1725.  Literally rendered, the verse would run thus:  Before the cooking is complete of the Yavaka of a rich man, in fact, while it is still uncooked, thou mayst meet with death.  Do thou, therefore, hasten.  By Yavaka is meant a particular kind of food made of ghee and flour or barley.

1726.  In verse 53 it is said that the Soul is the witness in the other world of all acts and omission in this life.  In verse 54, what is said is that the existence of the Soul when the body is not, is possible, for Yogins, in Yoga, live in their Soul, unconscious the while of their bodies.  The entrance of the acting-Chaitanya into that Chaitanya which survives as the witness means the death of the body.

1727.  The Burdwan translator gives an erroneous version of this verse.

1728.  I think the sense is that only righteousness can bring a man to the path that leads to happiness and not mere instructions howsoever repeated.

1729.  The Commentator explains that Pramadagah is equivalent to Pramadagrihavasin and refers to Antakah.  Chamum is Indriyasenam Grahitam is body.  Yathagrahitam is dehamanatikramya.  In this verse pura may mean either in the near future or soon, or pura may mean before, i.e., before the Destroyer makes thy senses so, etc.’

1730.  The road in which thyself shalt be in front and thyself in the rear is the road of Self-knowledge.  The Burdwan translator does not understand how the first line comes to mean Knowledge of Self!  Accordingly, though he uses the word amajnana (following the Commentator), yet he erroneously repeats some of the words used in the line.

1731.  The last word of the second line is muchyate and not yujyate.  If yujyate be adhered to, meaning would be ’freed the consequences of ignorance and error, he would succeed in attaining to Brahma.’

1732.  This is a very abstruse verse.  I have rendered it, following the lead of the Commentator, Srutam, he explains it ’the knowledge, born of vedic declarations like Tattwamasi etc.  Sarvamasnute is equivalent to samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam, i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam, of parampurushartha or Moksha.  Kritajna upadishtam artham is Samhitam.