n to Vasudeva. It is curious to note how the
Burdwan translator, with the commentary before him and from which he
quotes, misunderstands the second verse completely. K. P. Singha's
version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama
worshipper, i.e., one who adores the Supreme Deity without the
expectation of any fruit whatever. There can be no error, however in
rendering it as one devoted with his whole soul. Such devotion verily
implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil,
there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya.
One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation.
Yoga-kshema literally means the acquisition of what is desired and the
protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
course, is that such a person has succeeded in casting off all impurities
and desires. He has, as it were been awakened from the slumber of
ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc.,
through their merits. Merits however, are exhaustible. They have,
therefore, to fall down from heaven. The Creator Brahma casts his eye on
[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,
however, leads to Emancipation. It is Narayana that looks upon men that
betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly
endued with Sattwa. But then that Sattwa is of a great form. Hence, they
cannot attain to Emancipation. It is only that Sattwa which is of subtile
form that leads to Emancipation. The deities, without being able to
attain to Emancipation, remain in a state that is mutable or fraught with
change.

1909. That is, the practices which constitute the religion of the
Ekantins are not really different for those laid down in the scriptures
adverted to above.

1910. Who are the Whites referred to in this place? The commentator
explains that the word has reference to persons leading the domestic mode
of life. Yatis wear robes that are coloured yellow or yellowish red.
Households, however, use cloth that is white. The word may also mean the
inhabitants of Whi