1156.  Alpahrillekhah is explained by the commentator as alpam vahyasukham hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity, viz., that which has a termination.  The patavah are of course, the truly wise, i.e., those that seek felicity that is unending.  Kritsna is Brahma; tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it for the sake of Brahma.  It is almost impossible to understand verses such as these without the aid of the commentator.

1157.  Padashinah has reference to Devah.  The sandhi in Devapi is arsha.  The deities become stupefied in his track, i.e., fail to see or find it out, for such a man is apadah, i.e., transcends the highest regions of felicity, such as even the region of Brahman, because of their non-eternity.  Such a man attains to Brahma, which is infinite and eternal.

1158.  Bhuta is explained by the commentator as Brahma, and Bhavya, as heaven or the regions of felicity in the next world.  In the Vedas both kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices, &c., for heaven.

1159.  The commentator cites some conflicting ordinances about the slaughter of kine.  The subject of duty, is thus confused, contradictory declarations being noticeable in the Vedas.

1160.  Badha here means striking or beating.  If taken in the sense of ‘death’ the meaning would be putting some to death so that others may be frightened.  These verses are a noble protest against the institution of slavery.

1161.  Some texts read Prishadhro-gamlavanniva, meaning Prishadhara perpetrated a great sin by killing a cow (mistaking it for a tiger, as the story goes).

1162.  The cow is called the mother because of the use to which she is subservient.  Her milk nourishes every infant as much as the mother’s bosom.  The bull, again, is Prajapati, because like Prajapati he creates offspring and assists man in the production of food.

1163.  Nahusha had killed a cow and a bull for honouring the Rishis.  The latter, however, expressed their dissatisfaction at the act, and cleansed him of the sin in the manner indicated in the text.  The commentator cites the instance of how Indra was cleansed of the sin of Brahmanicide.  The Rishis, in compassion, distributed the sin among all beings of the feminine sex.  That sin manifests itself in their periodical flows and the consequent impurity.

1164.  The commentator explains that the Rishis addressed Nahusha in that style even when they knew that he had not intentionally slain the cow and the bull.  The object of the speaker is to show the enormity of the act when done intentionally.

1165.  The fact is, all Sacrifices, in which injury is done to animal and vegetable life are Sacrifices for Kshatriyas.  The only Sacrifice that Brahmanas should perform is Yoga.

1166.  Sacrifices are always attractive for the fame they bring.  Their performance depends upon wealth.  The acquisition of wealth leads to the commission of many evil acts.