I accept the singular
form and take it as qualifying panditah.
1473. Some of the Bengal texts read khattam. The Bombay reading is
khatwam. The commentator explains that khatwam samarudhah Tibra
duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
this: the desires born of one's past acts, i.e., acts of previous lives,
adhere to the mind. Nothing can wipe them off, save Nivritti and
Tattwajnanam or knowledge of truth. One should, therefore, practise the
religion of Nivritti and seek to acquire knowledge of Truth.
1474. Both the vernacular translators quietly skip over the word
pratyanantarah.
1475. i.e., where the people are virtuous and given to the performance of
their duties.
1476. Kamesah is possessor of all objects of desire or enjoyment. The
sense is this: where the king, casting off desire, wins prosperity for
himself; i.e., though possessed of wealth, is not attached to wealth. The
expression may also mean 'master of desire,' i.e., where the king casts
off desire and masters his desires without allowing the latter to master
him.
1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.
1478. I am not sure that I have understood aright the second line of this
verse. It may also mean, 'No one is able to enumerate all that is
beneficial for the Soul in consequence of the wideness of subject.
1479. Vrittam has uddisya understood after it. The Bombay text reads
pranihitatmanah; the Bengal reading is pranihitatmanah.
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