641. Verses 107 and 108 are rather obscure. What the king says in 107 seems to be that you two have referred your dispute to me who am a king. I cannot shirk my duty, but am bound to judge fairly between you. I should see that kingly duties should not, so far as I am concerned, become futile. In 108 he says, being a king I should discharge the duties of a king, i.e., I should judge disputes, and give, if need be, but never take. Unfortunately, the situation is such that I am obliged to act as a Brahmana by taking what this particular Brahmana is desirous of offering.
642. This verse also seems to be very obscure. The king's natural inclination, it seems, prompts him to oblige the Brahmana by accepting his gift. The ordinances about kingly duties restrain him. Hence his condemnation of those duties. In the second line, he seems to say that he is morally bound to accept the gift, and intends to make a gift of his own merits in return. The result of this act, he thinks, will be to make both courses of duty (viz., the Kshatriya, and the Brahmana's) produce the same kind of rewards in the next world.
643. This is not Emancipation, but merely terminable felicity.
644. Attains to Emancipation or Absorption into the essence of Brahma.
645. These are Direct knowledge (through the senses), Revelation, Inference, and Intuition.
646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and Death. The other sixteen are the five breaths, the ten senses, and the mind.
647. I think, K.P. Singha misunderstands this verse. Three different ends are spoken of. One is absorption into Brahma; the other's enjoyment of ordinary felicity, which, of course, is terminable, and the last is the enjoyment of that felicity which is due to a freedom from desire and attachments; 126 speaks of this last kind of felicity.
648. In the second line saraddham is not an indeclinable; or, if it be taken as such, the sense may still remain unaltered. What the monarch does is to call upon the Brahmana to share with the monarch the rewards that the monarch had won.
649. The sense seems to be that yogins attain to Brahma even here; whereas Reciters attain to him after death.
650. The fact is, I do not know anything of Him, but still I profess to worship him. This is false behaviour. How shall I be rescued from such falsehood? This is what Vrihaspati says.