oms of families
or races. It is also called kulachara. Where Kulachara is not
inconsistent or in open variance with the established civil or criminal
Law, or is not opposed to the spirit of the ecclesiastical law as laid
down in the Vedas, it is upheld. (Even the British courts of law uphold
Kulachara, interpreting it very strictly). What Bhishma says here is that
even Kulachara should not be regarded as inconsistent with the scriptures
(Vedas and Smritis).

366. In the verse 52 Bhishma says that the first kind of Vyavahara or
Law, i.e., the ordinary civil and criminal law of a realm, must be
regarded as resting on the king. But as this kind of law has the Veda for
its soul and has originally flowed from Brahman, a king incurs no sin by
administering it and by inflicting chastisement in its administration.
The purport in brief of verse 54 is that Manu and others, in speaking of
Morality and duty have said that it is as binding as the ordinary law
that is administered by kings.

367. Jataharamadisat may also mean 'ordered the removal of his matted
locks'--in other words, 'had a shave.'

368. i.e., to acknowledge thee as a tutor.

369. The sense is that inasmuch as the Grandsire, who was the governor of
the universe, assumed the mild and peaceful aspect of a sacrificer,
Chastisement which had dwelt in his furious form could no longer exist.

370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
implied. Generally the word means any weapon.

371. The whole account contains more than one inconsistency. The
commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the
passage. Verse 34 is probably an interpolation, as also verse 36.

372. i.e., Self-denial or discipline.

373. I have not the faintest idea of what is intended by these verses,
viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
really any meaning.

374. The commentator illustrates this by the action of a virtuous husband
seeking congress with his wedded wife in the proper season. There is
religious merit in the performance of the rites known by the name of
Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
profit in the form of a son is also acquired.

375. There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
the Bhagavad