Here it is said that it was the deity Dharma who
had become so. The two statements may be reconciled supposing that Dharma
first became the Rishi Parnada and then, as Parnada, was metamorphosed
into a deer. Tasya nishkritim adhatta is explained by the commentator in
a very far-fetched way. He takes these words to mean that Dharma, who had
become a deer, provided at this juncture for his liberation from that
metamorphosis. I think tasya has reference to the misled Brahmana.
1292. Yajnia is explained as yajnaya hita.
1293. Samadhanam is the absorption of meditation, or that state of mind
in which one has no longer any affection for the world, Bharyayh is
genitive, but the Burdwan translator takes it for the instrumental
singular.
1294. Yo dhamah is the reading I take, and not no dharmah.
1295. The commentator explains the grammar as panchanam (madhya ekam)
artham prapya, etc.
1296. This is the mastery or puissance that is brought by Yoga, so that
the person succeeds, flats of the will, in creating whatever he desires.
1297. The Burdwan translator gives a ridiculous version of this verse. He
cites the commentator's words without understanding them aright.
1298. What he does is to abandon sakamah dharmah for betaking himself to
nishaamah dharmah or the practice of duties without desire of fruit, for
only such a course of conduct can lead to Emancipation.
1299. By dharma here is meant nishkama dharma, for the fruits of sakama
dharma are not eternal, heaven like all things else having an end.
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