1205.  In India in every house two sticks were kept for producing fire by rubbing.  These were replaced by the flint-stone and a piece of steel.  Of course, Bryant and May’s matches have now replaced those primitive arrangements almost everywhere, and in the hands of children have become a source of great danger to both life and property.

1206.  Prana is the organ of generation.  Samslesha is union.  The desires cherished are indicated in the Griha Sutras.  ’Let our child be fair of complexion.’  ’Let him be long-lived!  Though both parents cherish such wishes, yet their fruition depends more on the mother than the father.  This is a scientific truth.

1207.  The sense seems to be this.  The mother only has correct knowledge of who the father is.  The commands of the father, therefore, may be set aside on the ground of the suspicion that attaches to his very status as father.  Then, again, if the father be adulterous, he should not be regarded on account of his sinfulness.  Chirakarin asks, ’How shall I know that Gautama is my father?  How again shall I know that he is not sinful?’

1208.  The object of this verse is to indicate that when Gautama had ceased to protect his wife he had ceased to be her husband.  His command, therefore, to slay her could not be obeyed.

1209.  The commentator argue that ’man being the tempted, takes the guilt upon himself woman, being the tempted, escapes the guilt.’

1210.  The sense is this:  the sire is all the deities together, for by reverencing the sire, all the deities are pleased.  The mother, however, is all mortal and immortal creatures together, for by gratifying her one is sure to obtain success both here and hereafter.

1211.  Dharmasya is explained by the commentator as Yogadharma-sambandhi.  Probably, Gautama blames his own carelessness in not having provided, by Yoga-puissance, against the commission of the offence.  The commentator observes that the Rishi’s exculpation of Indra himself is due to his own purity of nature and the entire absence of a desire to wrong other people.  In reality, however, there can be no doubt that it was Indra who was to blame.

1212. i.e., prince Satyavat said that the persons brought out for execution should not be executed.  The power of kings did not extend over the lives of their subjects.  In other words the prince argued against the propriety of inflicting capital punishment upon even grave offenders.

1213.  Verse 10 is a triplet.

1214.  The Burdwan translator gives a very incorrect version of this verse.  He misunderstands both text and commentary completely.  K.P.  Singha is correct.

1215.  The commentator explains that the object of this line is to show that the very Sannyasin, when he offends, deserves to be chastised.  K.P.  Singha misunderstands the line completely.  The Burdwan version is correct.

1216.  Both the vernacular versions of this verse are incorrect.  The first half of the first line should be taken independently.  The commentator explains that after gariyamsam the words api sasyu should be supplied.  Aparadhe tu punah punah, etc., is said of offenders in general, and not eminent offenders only.