1714. Kulapatam is explained by the commentator as Mahanadipuram. In
Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
(as in the Bengal text) is rather unintelligible unless it be taken in
the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
and the Burdwan translator misunderstands both Kulaparam and
venumivoddhatam.
1715. i.e., to uphold it by doing the duties of a Brahmans.
1716. Prachalita-dharma etc, implies those that have fallen away from
righteousness. The Burdwan translator misunderstands the verse.
Karanabhih is kriabhih.
1717. The Commentator explains that this verse is for assuring
Yudhishthira that kings are competent to obtain felicity in the next
world. Anupagatam is explained by the Commentator as not attainable in
even thousands of births.
1718. Rudhirapah is blood-sucking worms. Uparatam is dead.
1719. The ten boundaries or commandments, as mentioned by the
Commentator, are the five positive ones, viz., Purity, Contentment,
Penances, Study of the Vedas, Meditation on God, and the five negative
ones, viz., abstention from cruelty, from untruth, from theft, from
non-observance of vows, and from acquisition of wealth.
1720. Chirasya is grammatically connected with na vudhyase, meaning 'that
thou art always blind etc.' The Burdwan translator misunderstands it
completely and takes it as equivalent to achirena. K. P. Singha skips
over it.
1721. The Burdwan translator gives a ridiculous version of the verse.
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