1733.  The sense is that in course of our repeated rebirths we have got these relations repeatedly and will get them as repeatedly.  But we are, in reality, quite unconnected with them.  Their union with us like the union of pieces of wood floating in a river, now joined together temporarily, now separated.

1734.  Mokshadaisikam is explained by the commentator as Mokshandeshataram.  K. P. Singha wrongly renders this word.  This section is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the lesson which, when read and mastered, is to lead to the cleansing of the heart.

1735.  Time, as a personified agent, is throwing all creatures at unequal distances.  Some are thrown near and some to a great distance.  These distances are regulated by the nature of the acts done by the creatures thrown.  Some are cast among animals, some among men.  Throwing or hurling them thus, Time drags them again, the binding-cords being always in his hands.

1736.  Both the vernacular translators have misunderstood the first line of this verse although there is no difficulty in it.  Apastamva says drishto dharma-vyatikrama; Sahasancha purvesham.  What Bhishma says here is that one should not speak of those instances of Vyatikramah and Sahasam.

1737.  Although the Vedas came to Suka of their own accord, yet he was in deference to the universal custom, obliged to formally acquire them from a preceptor.

1738.  Vyasa was the priest or Ritwija of the house of Mithila and as such the kings of Mithila were his Yajyas or Yajamanas.  The duty of a Yajamana is to reverence every member of the priest’s family.  The sire, therefore, cautions the son that he should not, while living with the king of Mithila, assert his superiority over him in any respect.

1739.  It is certain that one must abandon all acts before one can attain to Emancipation.  But then acts should not be cast off all at once.  It is according to this order that they should be abandoned, i.e., in the order of the several modes.

1740.  The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the very first mode of life, no further need exists for conforming to the three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743.  Instead of papakam some texts read pavakam, meaning of the nature of fire.

1744.  After manasa, saha is understood.  It does not mean that the senses are to be restrained by the mind, but the words imply that the mind and the senses are to be restrained.  K. P. Singha renders the line correctly.  The Burdwan translator, as usual, is careless.

1745.  K. P. Singha skips over this verse.

1746. i.e., he turned his soul’s gaze on his soul and withdrew himself from every worldly object.

1747.  He no longer walked like ordinary men.  Without trailing along the solid support of the Earth, he proceeded through the sky.