1917.  The abode of thy feet means thy abode.  To this day, in mentioning persons that are entitled to reverence, the Hindu speaks of them as the “feet of so and so”.

1918.  The commentator explains the meanings of the words used in this verse in this way—­He is called Purusha, because of the attribute of fulness eternal, because he has neither beginning nor end; immutable, because there is no change in him:  undeteriorating, because he has no body that may be subject to decay; immeasurable, because the mind cannot conceive of him in his fulness.

1919.  Acts are called seeds.  Seeds produce tree.  Acts lead to the attainment of bodies.  For the production of bodies, therefore, acts operate like seeds.

1920.  The sense seems to be this; in the Yoga system He is called the Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman and the Supreme Soul, and assert the superiority of the latter over the former.  The Sankhyas regard the Jiva-soul and the Supreme Soul to be one and the same.  A third class of men think everything as Soul, there being no difference between the one Soul and the universe displayed in infinitude.

1921.  The acting Soul is ensconced in the Linga-sarira with which it becomes now a human being, now a deity, now an animal, etc. given and ten possessions are five pranas, mind, intelligence and ten organs of senses.

1922.  Dhaturadyam Vidhanam is supposed by the commentator to imply what is known as Mahat i.e., the existence of Jiva before the consciousness of Ego arises.

1923.  Pragvansa is a certain part of the altar.  Both the vernacular translators omit the word in their renderings.

1924.  This portion does not occur in all the texts.  I have thought fit to add it for explaining the connection.  Most texts begin abruptly by saying—­Yudhishthira said, etc. etc.

1925.  The object of the question is to ascertain which is the foremost of all the modes of life.  Although Renunciation has been described to be the best of all modes, still the duties of that mode are exceedingly difficult of practice.  Hence, Yudhishthira wishes to know if the duties of any other mode can be regarded as superior.

1926.  Family customs are always observed with great care.  Even when inconsistent with the ordinances of the scriptures, such customs do not lose their binding force.  Reprehensible as the sale of a daughter or sister is, the great king Salya, when he bestowed his sister Madri on Pandu, insisted upon taking a sum of money, alleging family custom not only as an excuse but as something that was obligatory.  To this day, animals are slain in the sacrifices of many families which follow the Vaishnava faith, the justification being family custom.

1927.  The Vedas are, strictly speaking, not scriptures, for they are heard the scriptures being those ordinances that are written down.  Of course, the Vedas have been reduced into writing, but for all that, they continue to be called the Srutis, as the Common Law of England, though reduced into writing, is still called the unwritten law etc. etc.