206.  By good conduct is implied modesty and candour.

207.  Anekantam is explained by the commentator as Anekaphalakaram, i.e., of diverse kinds of fruits.  The fruits attainable by a correct discharge of duties are of diverse kinds, because the objects of those duties, called Palms are of various kinds.

208.  Verse 22 contains 4 substantives in the genitive plural.  All those are connected with vishtham in the previous verse.  The commentator points out this clearly.  Those living in the outskirts of towns and villages are tanners and other low castes.  They who publish the acts and omissions of others are regarded as very vile persons, equivalent to such low caste men mentioned above.  It is difficult to differ from the commentator, but it seems that genitives in the verse as are used for datives, in which case the meaning would be that they who give unto such persons shall also sink into hell.  The Burdwan translator gives a ridiculous version of verse 22.

209.  The Bengal reading Brahmacharyya is better than the Bombay reading of that word in the accusative.  Bhishma apparently gives two answers.  These however involve three.  By maryyada is meant boundaries or limits.  The duties of men have known bounds.  To transgress those bounds would be to transgress duty.  The highest indication of Righteousness is samah or absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues all the ancestors and descendants of one’s race.

211.  One makes gifts unto the deities, the Pitris, and unto human beings.  There is a time for each kind of gift.  If made untimely, the gift, instead of producing any merit, becomes entirely futile, if not sinful.  Untimely gifts are appropriated by Rakshasas.  Even food that is taken untimely, does not strengthen the body but goes to nourish the Rakshasas and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these persons, is unworthy of being given away.  If given, it is appropriated by Rakshasas.  One incompetent to utter Om is, of course, a Sudra.

213.  The speaker, by first mentioning who are unworthy, means to point out those that are worthy.

214.  Apasmara is a peculiar kind of epilepsy in which the victim always thinks that he is pursued by some monster who is before his eyes.  When epilepsy is accompanied by some delusion of the sensorium, it comes to be called by Hindu physicians as Apasmara.

215.  An Agrani or Agradani is that Brahmana unto whom the food and other offerings to the Preta in the first Sraddha are given away.  Such a person is regarded as fallen.

216.  When corpses are taken to crematoria, certain rites have to be performed upon them before they can be consumed.  Those Brahmanas that assist at the performance of those rites are regarded as fallen.