1505.  A Brahmana is precluded from eating many things.  Many things again that he is competent to eat on all days of the year.  In fact, there are many rules for regulating the fare of a Brahmana.  To this day, an orthodox Brahmana abstains from many kinds of food.  A Brahmana, therefore, who is unscrupulous in respect of his food, is no Brahmana and deserves to be pitied.  Similarly, a man who cooks food for himself is an object of pity.  Raw food, such as fruits, etc., one may take without offering a share thereof to guests and others.  But cooked food can never be taken without a share thereof being given to others.  Yati cha Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food without giving a share to these is said to eat Brahmaswam or that which belongs to a Brahmana.

1506.  This is a very abstruse verse.  The grammatical construction of the first line is asritena manasa vrittihinasya seva sasyate.  Asritena is niralamvanena.  By seva is meant homage paid to the Supreme in the form of devotion and concentrated meditation.  It implies, of course, a thorough reliance on God.  Vrittihina is one who has cast off the means of livelihood, implying one who abstains from worldly objects.  In the second line, dwija is a vocative.  Nirvritta is nishpanna, qualifying seva.  Atihastat is ’from one who has transcended the use of the hand, i.e., the necessity of acts.  Atihastanirvritta, means ’obtained-from a competent preceptor.’  In brief, what is stated here is that such seva should be learnt from competent preceptors and not by discussion among persons in the stage of spiritual progress.

1507.  The object of this verse, the commentator points out, is to show the desirability of practising that seva soon or without loss of time.

1508.  In the discourse of Sanatkumara to Vritra, these six colours have been mentioned, and the nature of the acts by which one attains to a superior colour or falls down from a superior to an inferior one.  Vide Sec. 280, ante.

1509.  A particular kind of Chandala is called kusalin.

1510.  Pratyapannasya is viparita-drishteh.  Natma is dehadih.  Tatah is papaddhetoh.  Virochate, is viseshena atmatwena rochate.

1511.  Pratyapattih is Vairagyam or Renunciation.  As regards Prasthitasya it may be taken either as implying one that is dead or one that has betaken himself to Yoga.  In the latter case, the verse would mean that that man who betakes himself to Yoga without adopting Renunciation meets with much sorrow.

1512.  The object of this verse is to show that conscious sin can never be destroyed by expiation.  The only means by which sin can be destroyed is by enduring its fruits.

1513.  The Burdwan translator makes utter nonsense of this verse.  Guna-yuktam is explained by the commentator as equivalent to punyakarma.  Prakasam is equivalent to budhipurvakam prakasya or jnatwa.  It is formed by the suffix namul.