1767. What is said here is this: a man has spouses and children, or
wealth, etc.: there was no sorrow when these were not: with his union
with these his sorrow commences. Hence, when these things disappear, an
intelligent man should not indulge in any sorrow. Bonds or attachments
are always productive of grief. When bonds are severed or destroyed,
there ought to be no grief.
1768. i.e., whose pleasures do not depend upon external objects such as
spouses and children.
1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.
1770. Vyasa lived in northern India and was evidently unacquainted with
the tides that appear in the Bengal rivers.
1771. The object of this verse is to show the utility and necessity of
acts. Without acting no one, however clever, can earn any fruit. Both the
vernacular translators give ridiculous versions of this plain aphorism.
1772. Asi is used in the sense of akansha.
1773. Naprapyanadhigachchati is na aprayam etc.
1774. I do not quite understand in what the fault lies that is referred
to here. Perhaps the sense is this. In Hindu philosophy, the vital seed
is said to be generated by the sight of a desirable woman. When sexual
congress takes place with one whose sight has not originated the vital
seed but with another it fails to be productive. Whoever indulges in such
intercourse is to blame.
1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means
whose seed has broken, that is the creature whose gross body has met with
destruction.
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