If the Bengal
reading be accepted, it would mean 'whose soul is fixed or established on
Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
the question of Galava which Narada answers. The sense, however, would
remain unaltered if it be taken as standing for Self-control or penances.
1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.
1481. Some texts read sakyam; the reading sakyah also occurs. If the
former be accepted, it must be taken as referring to tadawayam as the
commentator explains. No alteration in sense occurs by adhering to the
one reading or the other.
1482. In the second line some of the Bengal texts read lobheshu. The
correct reading is lokeshu. Both the vernacular translators adhere to the
wrong reading.
1483. Mokshartha is moksha-prayojanah.
1484. The argument contained in these verses is this: as thou dost not
know what becomes of thy relatives when they die, thou canst not help
them then. It seems plain, therefore, that when thou shalt die thy
relatives will not be able to do thee any good. Hence, thou gainest
nothing by bestowing thy thoughts on thy relatives, forgetting thy own
great concern, viz., the acquisition of Emancipation. Similarly, when thy
relatives live and suffer irrespective of thy life or death, and thou too
must enjoy or endure irrespective of their existence or efforts, it is
meant that thou shouldst not be forgetful of thy own highest good by
busying thyself with the concerns of thy relatives.
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