wledge. Karmabudhhi never means 'action and
knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
This ignorance is of those persons whose understandings have not been
cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,
no ordinances have been laid down, positive or negative, like those in
respect of other things. If one wishes to attain to Heaven, he should do
this and abstain from the other. For achieving Emancipation, however,
only seeing and hearing are prescribed. Seeing implies contemplation, and
hearing, the receiving of instructions from the preceptor. Nilakantha
explains hearing as Vedantadisravanam (vide his comment on the word
'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an
object of direct perception, such as earth, etc. Then on such
'unperceived' objects as operations of the mind. Such contemplation will
gradually lead to that which is Supreme. The abhyasa or practice referred
to in the second line is the practice of sama, dama, etc. I do not think
that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the
Supreme soul, she became identified with Brahman. This, was, of course,
due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their
origin, in consequence of their acts. When their acts cease, they return
to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition
of knowledge relating to the soul. This, of course, includes the
knowledge that is needed for achieving identification with the Supreme
Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently
referred before, smell attaching to earth, sound to ether, taste, to
water, etc. The deities referred to in the last verse are probably the
senses.

104. The total eleven is made up of the three qualities, the five
elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other
orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
and sheep behave otherwise?' The sense seems to be that those born as
goats, succeed in ascending upwards through the efficacy of the religious
acts of the Brahmanas.