uit fell because of
its ripeness. It would be a mistake to accept the sitting of the crow as
the cause of the fall. The perching was only an accident. Yet men very
frequently, in tracing causes, accept accidents for inducing causes. Such
men are said to be deceived by 'the fallacy of the crow and the palmyra
fruit.'

524. Exertion to be successful must depend on circumstances. The
combination of circumstances is destiny.

525. It is difficult to resist the belief that many of the passages of
the Santi are later additions. Suka was the son of Vyasa. To quote a
saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the
real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with the view of doing thee good, I shall emancipate myself
from all attachments and enjoy the blessedness of tranquillity.

528. Here the theory of desire seems to be reversed. Desire is mere wish
after anything. When its gratification is sought, the form it assumes is
that of determination or will. If, however, Kama be taken as the
formulated desire after specific objects, then, perhaps, the Will may be
regarded as its foundation, at least, in respect of the distress and
difficulties that come in its train.

529. I think the Bombay reading of this verse is incorrect. Bhuttagramah
(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.
It is Desire that is exhorted to go away whithersoever it chooses. If the
elements be thus exhorted, then it is death that the speaker desires.
This would be inconsistent with the spirit of the passage.

530. The use of the plural Yushmashu might lead at first sight to take it
as standing for the elements. It is plain, however, that it refers to all
attributes that are founded on Rajas and Tamas.

531. Beholding all creatures in my own body and mind i.e., identifying
myself with all creatures or never taking them as distinct and separated
from me: in other words, professing and practising the principle of
universal love.

532. The two lines are antithetical. What is said here is that though
there is misery in property, there is no real happiness in affluence.
Hence Nilakantha is right in supposing that the last word of the first
line is not dhane but adhane the Sandhi being Arsha.

533. Nilakantha explains that by Saranga here is meant the bee. The
anweshanam following it is 'going behind.' The w