rable are the cases of both direct perception and scriptural
assertion in which the scriptures are regarded as more authoritative, and
those is which direct perception is regarded as more authoritative. In 5,
the speaker refers to the atomic and other theories of the creation
derived from Reason. Bhishma declares it as his opinion that all such
theories are untenable or groundless. In the first line of 6, the word
Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is
the cause of the universe and in thinking so becomest landed on doubt.
The reply to this is that Yoga for a long course of years will enable
thee to comprehend the sufficiency of unassisted Brahma to evolve the
universe. In 7, anekam pranayatram kalpamanena refers to one who without
leading any particular or settled mode of life lives just as it suits him
to live, that is, who leads the life of a religious mendicant never
thinking of the morrow. In 9, anihaddham vacha implies what is not
defined or indicated by the words of the Vedas or scriptures. The Burdwan
Pundits have made a mess of the whole passage, or, rather, of nearly the
whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense,
therefore, is that the three, viz., direct perception, inference, and
good conduct being, for these reasons, fallible, the only infallible
standard that remain, is audition of the scriptures, or, as verse 14 puts
it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety
as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the
guests, diverse creatures included under the word Bhutus, and lastly
relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an
old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli
attempts to trace the origin of the custom of uttering a blessing on
people who sneeze. The custom seems, however, to be very ancient and
widespread. It exists to this day in India, among the Hindus at any rate,
as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins
by admissions before the wise. To conceal a sin after having committed it
proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, havi