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CHAPTER XXXIV, 17.
377
And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is distracted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetragña and nature. Thus addressed by those Brahmanas, the venerable, holy, and talented creator of worlds told them accurately (what they asked).
Saugatas; knowledge is one, but the ego and non-ego are two different principles, the Yogåtåras; mixed, UcJulomas; one, is the view of the worshippers of the Brahman as possessed of qualities ; distinct, other Mimåmsakas, who hold that the special actions are ibe cause (of everything, is meant, I presume); manifold=the atomists; time and space=astrologers. Those who "say that is not so," that is to say, that what we see has no real existence at all, are the Vriddhas, ancient philosophers; omission to bathe=the condition of Naishthika Brahmatarins: bathing=housebolder's condition ; “means should be resorted to, that is not 80," those who are against all meditation, &c., according to the Sruui text, which Nilakartha quotes ; “merit and glory, that is not 80," some say there is no merit as the Lokayatas or Kårvikas; "knowledge, renunciation," the former is to be gained only by means of the latter; "ponder on elements" a who are intent on the inves. tigation of the true nature of things; nature=abundance of resources, by which alone knowledge is produced, not by mere renunciation. It will be understood, that this commentary assumes a different syntactical construction of the original in some places from that adopted in our translation.
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