' The whole is taken to imply a spiritual
destruction of all the evil passions and a restoration of man to his
original state of purity.
1528. This chief of the Asura passions was Mahamoha or great
Heedlessness. The word Devas here is taken to mean the senses. Of course,
if verse 16 be not taken metaphorically, then may Devas be taken in its
ordinary sense of the deities.
1529. The genius of the two languages being different, it is very
difficult to render the phraseology of the first line. Literally
rendered, the line would read 'they remain or stay on those acts, and
establish them.' Besides being unidiomatic, the sentence would be
unmeaning. 'To stay or remain on any act' is to adhere to it. 'To
establish it' is to regard it as a precedent and cause it to be regarded
by others as a precedent.
1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah
is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.
1531. The very gods are subject to prosperity and adversity, and their
effects of loves and hates. There is no mode of life in which these may
not be found.
1532. After sukham supply bhavati or some such verb. Tyajatam stands by
itself and refers to kamya karma, meaning they that abstain from such
acts as are not nitya but as are only kamya or optional.
1533. The sense is that those who betake themselves to penances as the
consequence of despair, are many. Those men, however, are very rare who
adopt penances, being at once impressed that the happiness of domesticity
is unreal and ends in misery.
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