ack like the lion."

131. Telang, I think, renders this verse wrongly. In the first line it is
said that Brahman is superior to the Prajapatis. In the second it is
pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to
be expressedly 'bandhanam' or the bond; I take it for the spokes.
Pariskandha is Samuha or the materials that together compose an object.
Here it may be taken for the nave or centre. Home is called the
circumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first
verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
explained by Nilakantha differently. Manas-krantam, I take, is equivalent
to 'be bounded by the mind,' I do not know whence Telang gets 'never
fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and
serve there, and after completing his course, return for leading a life
of domesticity.

135. The sense seems to be that these last three duties are productive of
merit and should, therefore, be performed. The first three however, are
sources of living.

136. Havishya is food cooked in a particular way and offered to the
deities. It must be free from meat. There may be milk or ghee in it, but
the cooking must be done in a single pot or vessel continuously; no
change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on
water, and then on air. There are different sects of forests recluses.
The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:
or, if he ever seeks for alms, he should seek them in a village or house
where the cooking has been already done and where every one has already
eaten. This limitation is provided as otherwise the Sannyasin may be fed
to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
time to pass indifferently over him.

142. The sense seems to be this: the self or soul is without qualities.
He who knows the self, or rather he who pursue