e., they who have given the pledge of
harmlessness to all creatures. By enemies is meant here the envious and
harmful.
1466. In previous Sections the nature of Truth has been discussed. A
formal truth may be as sinful as a lie, and a lie may be as meritorious
as a Truth. Hence, the ascertainment of Truth is not easy.
1467. Atiyoga and Ayoga are well-known words which have no chance of
being misunderstood in the way in which they have been misunderstood by
both the vernacular translators. Indeed. K.P. Singha blunders
ridiculously, while the Burdwan translator limits them to only the use of
food, supposing the commentator's concrete examples exhaust the meaning.
1468. i.e., where an intermingling takes place of the four orders of men,
viz., where Varna-sankara occurs.
1469. Mere companionship with the righteous leads to righteous acts;
while that with the sinful leads to acts of sinfulness.
1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
eater of vighasa is a good or pious man. What is said here is that such
men eat for only filling their stomachs and not because eating is source
of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
i.e., rasa-viseshan.
1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.
1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
sense remains unaltered. The Bombay reading is atmapujabhikama, while the
Bengal reading is the same word in the plural form.
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