77. The correct reading is bhavantyanityah and vahuswabhavan.
78. Swabhava is explained by Nilakantha as sutaram abhava.
79. The sense seems to be this: the life-winds indicate the operations of the several organs of action; the tongue, which stands here for all the organs of perception, of the sensual perceptions; the mind, of all the internal operations; the quality of goodness, of all pleasure; and the quality of passion, of all kinds of pain. These, therefore include the whole external and the internal worlds. He that is free from these, transcends sin, for sin is destroyed by freedom from these, knowledge being the means of attaining to that freedom.
80. 'I have no fault etc.'—The sense seems to be that by doing these rites with the aid of Mantras I have done that which has been approved from ages past by those who have always been regarded wise. My eyes, however, have now been opened by thee. I should not be held responsible for what I did while I was ignorant.
81. Kshatriyas always require Brahmanas for assisting them in their acts. These particular Kshatriyas, through fear of Rama, fled to the forests and mountains. They could not, accordingly, find Brahmanas for assisting them. Their children, therefore, fell away from the status of Kshatriyas and became Vrishalas or Sudras.
82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as Brahma-bandhu implies low or inferior Brahmanas. The expression, very probably, is similar to Brahman-sangat in current Bengali. It does not surely mean 'kinsmen of Kshatriyas'.
83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's son. The narration is that of the Pitris. All the copies, however, represent this as the Brahmana's speech to his wife. Indeed, the Brahmana is only reciting to his wife the speech of the Pitris to Rama. The Yoga here spoken of is, as Nilakantha explains the Raja-Yoga. Previously, Alarka had been bent upon Hatha-Yoga which frequently ends in the destruction of the person practising it.
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.