Both the king and the Sannyasin are free to acquire
knowledge and both, therefore, may attain to Emancipation notwithstanding
their respective emblems. In the emblems themselves there is no efficacy
or disqualification.
1684. The object of this verse is to show that all persons, led by
interest, become attached to particular things. The littleness or
greatness of those things cannot aid or bar people's way to Emancipation.
'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy
mendicancy nor my royalty can aid or obstruct our Emancipation. Both of
us, by Knowledge, can achieve what we wish, notwithstanding our outward
surroundings.
1685. Hence, by changing my royal life for that of a bearer of the
triple-stick I can gain nothing.
1686. Yukte in the first line means in the Yogin. The Bombay reading
Tridandanke is a mistake for Tridandakam. The Bombay text reads na
muktasyasti gopana, meaning that 'there is no relief for one that has
fallen down after having arisen in Yoga.' The Bengal text reads
vimuktasya. I adopt the Bengal reading.
1687. What the king says is that he, the king, had made no assignation
with the lady is consequence of which she could be justified in entering
his body. The word Sannikarsha here means sanketa. Both the vernacular
translators render this word wrongly.
1688. These faults and merits are set forth in the verses that follow.
1689. Saukshmyam, is literally minuteness. It means ambiguity here.
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