ollow the commentator in his exposition of this verse.
Anavisandhipurvakam is explained as nishkamam. Ubhayam is
prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
substance of priyam, etc., is thus given: Moksham prati tu karmanah
karanatwam duranirastam.

616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
equivalent to dhikkaroti. Janah is explained by the commentator as
parikshakah but it would be better to take it as standing for people
generally. Tasya is an instance of the genitive for the accusative. Tat
refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
dadati. The object of the verse is to show that sinful acts produce fear
both here and hereafter.

617. Loka is in the locative case, the final vowel indicating to the
locative having been dropped for sandhi. Niravishan is an adverb,
equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and
those" i.e., possessions, such as putradaradikam. Kusalan is
sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and
sadyomuktim. Bhisma here points out the superiority of the latter kind of
Emancipation over the former; hence Vedic acts or rites must yield to
that yoga which drills the mind and the understanding and enables them to
transcend all earthly influences.

618. The soul-state is the state of purity. One falls away from it in
consequence of worldly attachments. One may recover it by yoga which aids
one in liberating oneself from those attachments.

619. The three words used here are vichara, viveka, and vitarka. They are
technical terms implying different stages of progress in yoga. The
commentator explains them at length.

620. Everything that man has is the product of either exertion or
destiny; of exertion, that is, as put forth in acts, and destiny as
dependent on the acts of a past life or the will of the gods or pure
chance. Yoga felicity is unattainable through either of these two means.

621. Sankhya is understood by the commentator as implying Vedanta-vichara.

622. This verse is a triplet. The commentator explains that Vedanta in
the second line means Sankhya. I think, this is said because of the
agreement between the Vedanta and the Sankhya in this respect
notwithstanding their difference in other respects. The object of the
verse is to say that according to the Sankhya, there is no necessity for
silent recitation of mantras. Mental meditation, without the utterance of
particu