1462. I retain the word asrama in the English version as it is very
doubtful in what sense it has been used in the original. The commentator
explains that by four asramas are meant the four principal forms of creed
prevalent at one time in India. The first is that there is no such thing
as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.
The second is that righteousness consists in only the worship of trees,
etc. The third is that only is righteousness which the Vedas have laid
down. The fourth is that transcending righteousness and its reverse there
is something for whose attainment one should strive. Yatha samkalpitah is
explained by the commentator as yo yena sreyastena bhavitastasya tadeva
sreyah.
1463. Gunoddesam is Gunakirtanam or the announcement of merits. What
Narada says here is this: the asramas are four. The merits of each have
been proclaimed by their respective founders. The principal merit each
claims is that it leads to knowledge of Self. Now, the announcement is
nanarupam; it is also prithak; and lastly, it is viprasthitam or
contradictory, for, as the commentator points out, that which a
particular asrama announces to be righteous is according to another
unrighteous. Both the vernacular translators give incorrect versions.
1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is
equivalent to prapayanti.
1465. Mitranam is taken by the commentator to be equivalent to
sarva-bhuta-labhayapadanam, i.
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