In the second
line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.
Atihastat is 'from one who has transcended the use of the hand, i.e., the
necessity of acts. Atihastanirvritta, means 'obtained-from a competent
preceptor.' In brief, what is stated here is that such seva should be
learnt from competent preceptors and not by discussion among persons in
the stage of spiritual progress.
1507. The object of this verse, the commentator points out, is to show
the desirability of practising that seva soon or without loss of time.
1508. In the discourse of Sanatkumara to Vritra, these six colours have
been mentioned, and the nature of the acts by which one attains to a
superior colour or falls down from a superior to an inferior one. Vide
Sec. 280, ante.
1509. A particular kind of Chandala is called kusalin.
1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is
papaddhetoh. Virochate, is viseshena atmatwena rochate.
1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya
it may be taken either as implying one that is dead or one that has
betaken himself to Yoga. In the latter case, the verse would mean that
that man who betakes himself to Yoga without adopting Renunciation meets
with much sorrow.
1512. The object of this verse is to show that conscious sin can never be
destroyed by expiation. The only means by which sin can be destroyed is
by enduring its fruits.
1513. The Burdwan translator makes utter nonsense of this verse.
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