ter nonsense of it.

1704. The king may order some men to do some things. These men, after
obeying those orders, return to him to report the fact of what they have
accomplished. The king is obliged to grant them interviews for listening
to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya,
and Sthana, all of which arise from policy. Some of the seven limbs are
inanimate, such as the treasury. But it is said that the treasury
supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no
one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his
kingdom without being attached to it, he cannot lay claim to the merit
that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga).
Upanishad or method implies sravana and manana i.e., listening and
thinking. Upasanga or practices imply the several limbs of Dhyana, etc.
Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by
Sulabha were unanswerable. To attain to Emancipation one must practise a
life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a hold of action, implying that
creatures, coming here, have to act: these actions lead to rewards and
punishments, both here and hereafter. The way to Emancipation is, as has
been often shown before, by exhausting the consequences of acts by
enjoyment or sufferance and by abstaining from further acts by adopting
the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In
Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
(as in the Bengal text) is rather unintelligible unless it be taken in
the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
and the Burdwan translator misunderstands both Kulaparam and
venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmanas.

1716. Prachalita-dharma etc, implies those that have fallen away from
righteousness. The Burdwan translator misunderstands the verse.
Karanabhih is kriabhih.

1717. The Commentator explains that this verse