ting 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. The gross body is called the Vijam or seed of (heaven and
hell). The sense of the verse is that every one, after death, attains to
a new body. A creature can never exist without the bonds of body being
attached to him. Of course, the case is otherwise with persons who
succeed in achieving their Emancipation by the destruction of all acts.
The Burdwan translator, following the commentator faithfully, renders
this verse correctly. K. P. Singha skips over it entirely.

1776. This is not a difficult verse. Then, again, the commentator
explains it carefully. K. P. Singha gives a ridiculous version. The
Burdwan translator is correct. Nirddagdham and vinasyantam imply the
dying or dead. Jivar paradeham chalachalam ahitam bhavati means another
body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is
said here is that some come out of the womb alive; some die there before
being quickened with life, the reason being that their acts of past lives
bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think,
displays considerable ingenuity in explaining it. The order of the words
is Gatayushah tasya sahajatasya pancha saptamim navamim dasam
prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life
are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,
(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up
to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)
destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of
conquering Nature. It m