jumbled together here.

488. i.e., they that have wives and have procreated children.

489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
Burdwan translator accepts the incorrect reading.

490. The true reading is Brahmavarjitah and not that word in the
accusative. Both the Bengali versions have adhered to the incorrect
reading of the Bengal texts.

491. i.e., it was not a piece torn off from a full piece, but both its
dasas or ends were there.

492. To this day there are many Brahmanas in India who are
asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

493. Kimpurusha is half-man and half-horse. The body is supposed to be
that of a horse, and the face that of a man.

494. Literally, 'for obtaining goods'.

495. At such entertainments, Hindus, to this day, sit on separate seats
when eating. If anybody touches anybody else's seat, both become impure
and cannot eat any longer. Before eating, however, when talking or
hearing, the guests may occupy a common seat, i.e., a large mat or
blanket or cloth, etc., spread out on the floor.

496. Agni or fire is a deity that is said to have Vayu (the wind-god) for
his charioteer. The custom, to this day, with all travellers in India is
to kindle a large fire when they have to pass the night in woods and
forests or uninhabited places. Such fires always succeed in scaring off
wild beasts. In fact, even tigers, raging with hunger, do not approach
the place where a blazing fire is kept up.

497. Surabhi is the celestial cow sprung from the sage Daksha.

498. Whether the word is chirat or achirat is difficult to make out.

499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,
mitrat means both from and through. What is said is that wealth, honours,
etc., may be acquired through friends, i.e., the latter may give wealth
or be instrumental in its acquisition, etc.

500. It is very difficult to literally translate such verses. The word
Dharma is sometimes used in the sense of Religion or the aggregate of
duties. At other times it simply means a duty or the course of duties
prescribed for a particular situation. Tapah is generally rendered
penance. Here, however, it has a direct reference to sravana (hearing),
manana (contemplation), and nididhyasana (abstraction of the soul from
everything else for absolute concentration). The Grammar of the second
half of the first line is Sati apretya etc., Sat being that wh