The two modes referred to are
the first and the second, and not the second and the third as K.P. Singha
in his vernacular version wrongly states. Having answered the question,
the speaker (in the second line) proceeds to indicate the simple or
straight path for reaching the highest object of men's endeavour, viz.,
Paramartham or Brahma.
1022. Bhava-samahitah is explained as chitta-samadhanavan.
1023. The skull is to be used as a drinking vessel. Kuchela, which I
render 'rags', is supposed by the commentator to signify reddish or brown
cloth which has, from age, lost its colour.
1024. Elephants, when hurled into a well, become utterly helpless and
unable to come out. That person, therefore, into whom words enter like
elephants into a well, is he who answers not the evil speeches of others.
What is said here is that only a person of such forbearance should betake
himself to mendicancy or Sannyasa.
1025. I have given a closely literal version of this verse. The
commentator explains that first fine refers to the person who deems
himself to be everything and everything to be himself. The second line
refers to the same individual who, by Yoga, can withdraw his senses and
the mind and consequently make the most populous place appear as totally
solitary or unoccupied. This is the Yoga process called Pratyahara and is
described in section 233 ante. The Burdwan translator gives an incorrect
version. K.P. Singha follows the commentator.
1026.
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