1143.  Charin is sancharanam for food.

1144.  In some of the Bengal texts, verse consists of 3 lines.  The 3rd line, however, is omitted in the Bombay edition.

1145.  The commentator observes that in the second line the speaker explains what morality with its mysteries is.

1146.  Padmaka or Padma-kashta is the rootstock of Nymphoea lotus.  A kind of medicinal wood also is indicated by it, which is brought from Malwa and Southern India.  To this day, it enters into the composition of many drugs used by Hindu Physicians.  Tunga is either the filaments of the lotus, or the tree called Punnaga which is identified with the Calophyllum inophyllum of the Linnean genera.  The Bombay reading parichcchinnaih for parachcchinnaih does not seem to be correct.

1147.  In the Bengal editions, verse consists of one line.  In the Bombay text, it is included with the 10th verse which is made a triplet.  The meaning is that weighing creatures I regard all of them as equal.  In my scales a Brahmana does not weigh heavier than a Chandala, or an elephant heavier than a dog or cat.

1148.  The sense is this:  there is variety in this world.  It is, however, like the variety of aspects which the sky shows.  It is the same Godhead that manifests itself in diverse forms even as it is the same sky that puts forth various aspects in consequence of the appearance and disappearance of clouds.

1149.  Devairapihita-dwarah means persons whose doors (senses) have been closed by the deities, i.e., men with senses that are defective or lost.

1150.  That state is Brahma, and there is no fear of return from it.  Hence, it is called abhayam padam.

1151.  The commentator explains that the mention of putra-pautrinam indicates that kulachara or family practices (if not very cruel) are authoritative.

1152.  The correct reading seems to be vimuchyate.—­The sense is this:  there is an eternal course of righteousness as laid down in the Vedas.  That which is called the conduct of the good may sometimes be stained by some errors.  Fools, led by this, give up righteousness itself.  On the other hand, wise men, avoiding those errors, take what is good and are saved.  An old saying is cited by the commentator to the effect that when all is threatened, a wise man gives up half for saving the remainder.  A fool, however, gives up the whole when only half is threatened with destruction.

1153.  The word iha in verse is the only indication of the speaker’s desire to allude to the union of relatives in this world.

1154.  K.P.  Singha. quietly omits the second half of the second line.  The Burdwan translator, as usual, blunders in rendering it.  The fact is, krosatah is not an adjective of vrikat, but stands for the roaring Vadava fire.  The commentator distinctly mentions drishtante Vadavagnih.

1155.  Both the Vernacular translators have misunderstood this verse.