23.  Atharva Veda Veda cha implies that the Atharvans were not generally included under the term Veda by which the first three Vedas only were meant.

24.  Punyaha-vachana is a peculiar rite.  The priest or some other Brahmana is invited.  Gifts are then made to him, and he utters benedictions in return upon the giver.  Yudhishthira used to invite every day a large number of Brahmanas and make them very valuable presents for obtaining their benedictions.

25.  Or rather, superior.  Guru is used to denote any senior as well as preceptor.

26.  The Diksha is that rite which one passes through by way of preparation for those sacrifices and vows that one seeks to perform.

27.  Satyanrite is equivalent to trade or barter.

28.  Sanguptamanoratheshu is explained by the commentator as persons who conceal their real sentiments by acting differently.  The reference is to hypocrites.

29.  Vali (sing. of valayah) means anything offered or dedicated to the deities.  The sense of the second line is that the goddess of prosperity resides in that house in which flowers are offered to the deities instead of animal life.

30.  The belief is that a man remains childless in consequence of his sins.  If these sins can be washed away, he may be sure to obtain children.

31.  I give, in the affirmative form of speech, the three mental acts that are directed to be avoided.  In the original, these are given in the negative form.  Absence of coveting the possessions of others is the act that is directed to be followed.  So compassion for all creatures is prescribed; and, lastly, the belief is directed to be entertained that acts have fruits, for the Vedas declare as such.  He that does not believe that acts have fruits disbelieve the very Vedas which of course, is a sinful act.

32.  The sense is this:  wealth is always agreeable to all persons but Vasudeva is more agreeable than wealth.  This attribute of being more agreeable than wealth itself, that is being agreeable to all the universe,—­is due to the favour of Mahadeva.  The commentator explains it in an esoteric sense, coming to the conclusion that arthat priyataratwancha means the attribute of becoming the Soul of all things in the universe.

33.  The allusion is to Krishna’s penances for gratifying Mahadeva in order to obtain a son.  The son so obtained,—­that is, as a boon from Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite spouse.

34.  It is not necessary to explain these names here.  They have been fully explained in previous portions and will be explained later on in this very chapter.

35.  Such verses are explained by the esoteric school in a different way.  Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the heart; adityas stand for the senses.  The meaning then becomes,—­’How can one that is merely a man comprehend Sambhu whom the senses cannot comprehend, for Sambhu dwells in the firmament of the heart and cannot be seen but by the internal vision that Yoga supplies.’  Some texts read ‘nidhanamadim meaning end and beginning.’