1748.  Popularly, Bhimaraja, the Lanius Malabaricus.

1749.  It is believed that a person, by performing austere penances, scorches the three worlds.  It is in consequence of this effect of penances that the superior deities were always compelled by the Asuras and Danavas to grant them whatever boons they solicited.

1750.  The sense is that if the Vedas are not constantly studied, they are likely to be forgotten.

1751.  Upaplava is Rahu or the ascending node.  In many parts of Upper India, during the hot months in particular, large quantities of dust are raised by whirl winds in the afternoon or at evening called Andhi the clouds of dust cover the moon for hours together.

1752.  The lowest order of men, living by slaying animals.

1753.  The verse in the Bengal texts is a triplet.  In the Bombay edition, the third line is excluded from verse 36.  There is no inconvenience in this, only, it should be cons-trued as referring to the wind called Samana or Pravaha.

1754.  Some texts read Jaytamvarah.  If this be accepted, it should be an adjective of Parivaha, meaning the foremost of all in the strength or energy.

1755.  The sacred river Ganga has it is said, three courses or streams.  One flows on the surface of the Earth; the second flows through the nether regions, and the third flows through heaven.

1756.  The first line runs into the second.

1757.  Penances should be protected from wrath.  By penances one attains to great power.  The ascetic’s puissance frequently equals that of Brahman himself.  If, however, the ascetic indulges in wrath and curses one from wrath, his puissance becomes diminished.  For this reason, forgiveness is said to be the highest virtue a Brahmana can practise.  A Brahmana’s might lay in forgiveness.  Knowledge also should be protected from honour and dishonour, i.e. one should never receive honour for his knowledge, that is, do anything for the object of achieving honour.  Similarly, one should never do anything which may have the effect of dishonouring one’s knowledge.  These are some of the highest duties preached in scriptures.

1758.  The saying Satyadapi hitam vadet is frequently misunderstood.  The scriptures do not say that truth should be sacrificed in view of what is beneficial, for such view will militate with the saying that there is nothing higher than truth.  The saying has reference to those exceptional instances where truth becomes a source of positive harm.  The story of the Rishi who spoke the truth respecting the place where certain travellers lay concealed, when questioned by certain robbers who were for killing the travellers, is an instance to the point.  The goldsmith’s son who died with a falsehood on his lips for allowing his lawful prince to escape from the hands of his pursuers did a meritorious act of loyalty.  Then, again, the germ of the utilitarian theory may be detected in the second line of this verse.