84.  Praharsha, rendered ‘exultation’, is explained by Nilakantha as the joy that is felt at the certainty of attaining what is desired.  Priti is that satisfaction which is felt when the object desired is attained.  Ananda is what arises while enjoying the attained object.

85.  The sense seems to be this.  Having first conquered the internal foes mentioned, the man of intelligence, bent on effecting his deliverance, should then seek to vanquish all external foes standing in his way.

86.  Nilakantha explains that dosha here refers to attachment, cupidity and the rest; while Sadhu implies not men but the virtues of tranquillity and the rest.

87. think Telang renders this verse wrongly.  Samhatadehabandhanah does not mean ‘with bodily frame destroyed’ but ‘with bodily frame united.’  If samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the second line would be a useless repetition.  The meaning is that with bodily frame or the bonds of body united, he takes birth.  When he dies, that frame becomes dismembered and scattered.

88.  The conditions referred to are affluence and indigence, as explained by Nilakantha.

89.  This is, rather, obscure.  Nilakantha observes that the Vedic text referred to is:  ‘Do not covet anybody’s property.’  What Janaka says seems to be this:  Thinking of this prohibition about coveting other people’s property, I thought how could it be ascertained what belongs to others.

90.  The sense seems to be this:  the property of smell attaches to earth.  I do not desire smell for my own enjoyment.  If it is perceived, it is perceived by the organ of smell.  The earth, therefore, is subject to me, not I to the earth.  I have transcended my sensations, and, therefore, the objects to which they inhere.  The whole world represents only the objects of the sensations.  The latter being mastered, the whole world has been mastered by me.

91. i.e., I live and act for these and not my own self.

92.  Nilakantha’s reading is erroneous, Brahma-labhasya should be Brahmana-bhasya.  So also durvarasya is incorrect.  Nemi may also mean the line or track that is made by a wheel as it moves.  If taken in this sense, it would mean ’that is confined to, or that cannot deviate from the track constituted by goodness’.  The nave, Brahman, is, of course, the Vedas.

93.  The sense seems to be this.  The sovereignty of the whole Earth or of Heaven, and this knowledge of my identity with the universe—­of these two alternatives, I would freely choose the latter.  Hence, he says—­’This knowledge is my wealth.’

94.  These are different modes of life.

95.  The sense is this:  the knowledge to be acquired is that all is one.  Diverse ways there are for acquiring it.  Those, again, that have attained to tranquillity have acquired it.

96.  Actions are perishable and can lead to no lasting result.  It is by the understanding that that knowledge, leading to what is permanent, is to be attained.