he Buddhists) who seek annihilation or
extinction as the only true Emancipation. Both the Vernacular translators
are wrong. The Burdwan translator, as usual, citing the very words of the
gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina
swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na
kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The
commentator is of opinion that the speaker refers in this verse to the
Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken
distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)
has been referred to. In verse 4, that of the Lokayatikas. In both,
Nature is spoken of as the cause, with this difference that the former
regard the universe to be only an erroneous impression of an existent
entity, while the latter regard it as a real entity flowing from and
manifesting itself under its own nature. Both doctrines, the speaker
says, are false.

924. Both the Vernacular translators skip over the word paribhava in the
second line of verse 6. The commentator correctly explains that swabhava
in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he
explains is paritah swasya itaresham bhavah. The first refers to the
Nihilists, the second to the Lokayatikas or to verses 3 and 4
respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is
the application of means for the accomplishment of ends. Nature never
rears palaces or produces vehicles and the diverse other comforts that
man enjoys. He that would rely upon Nature for these would never obtain
them however long he might wait. The need for exertion, both mental and
physical, and the success which crowns that exertion furnish the best
answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.
The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
or matter. The words Prajna, Jnana, and Vidya are all as used here,
equivalent. The second line of this verse is wrongly rendered by both the
Bengali translators, the Burdwan translator, as usual, not understanding
the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily
it implies effort or action. It is plain, however,