190.  Kala-ratri is the Night that precedes the universal dissolution.

191.  The commentator thinks that uttaram means the sacred north.

192.  Tirtha means here a Ghat, i.e., an easy descent from the bank for access to the water.

193.  Pradhanatah is explained by the commentator to mean with foremost of Vedic mantras.

194.  Mandakini is that part of the river Ganga which flows through Kailasa, while Nalini is a celebrated lake owned by the king of the Yakshas, so called because of the lotuses which occur there in plenty.

195.  Divya is excellent Gandharva, meaning music and dance.

196.  A woman is said to destroy a family by staining it with her unchastity.

197.  Both the vernacular translators have totally misunderstood the second line.  Asyatam is explained by the commentator as tushnim sthiyatam.  Ruchitahchcchandah means chcchandah or yearning arises from ruchi or like.  What the Rishi says is Asyet I do not yearn after thy company, for I do not like thee.  Of course, if, after staying with thee for some time, I begin to like thee, I may then feel a yearning for thee!

198.  Utsaditah is explained by the commentator to mean chalitah.  Here, however, I think it does not mean so.

199.  ’The last words may also mean—­’Go to thy own bed and rest by thyself!’

200.  The commentator takes the words kimivottaram bhavet to imply what will be better for me?  Shall I adhere to Vadanya’s daughter or shall I take this girl?  I think this is rather far-fetched.

201.  By Sakti is implied kamadidamanasamarthyam and by dhriti purvapraptasya atyagah.  The last half of the last line of verse 25 is rendered erroneously by both the vernacular translators.  Adhering to the commentator’s explanation, they add their own interpretation which is different.  This sort of jumble is very peculiar.

202.  Linga means signs or indications.  A Lingin is one that bears signs and indications.  Brahmanam (in both places) means one conversant with Brahman.  The first, that is, Lingin implies either a Brahmacharin or a Sanyasin that always bears the marks of his order.  An Alingin is one that is divested of such marks.  Yudhishthira’s question is, who, amongst these, should be considered worthy of gifts?

203.  The sense is that with respect to acts having reference to only the Pitris the conduct and competence of Brahmanas should be examined.

204.  The commentator explains that five persons are mentioned in the question of Yudhishthira, K. P. Singha omits one.  The Burdwan translator repeats the words of the original without any explanation.  I take sambandhi to mean relatives by marriage.  To this day, in all India, people make gifts or presents unto sons-in-law, etc.

205.  The sense is that no sin can touch a Brahmana who observes these three acts.  These three acts are efficacious in washing away all sins.  The commentator points out that by this the attributes of birth and knowledge are referred to.