465.  Pranan, the commentator explains, implies the upper holes of the body, such as the nostrils, the ear-holes and, the eyes.

466.  The Brahmana is more powerful than the other two, for while the other two cannot injure except when they have, their foe within sight, the Brahmana can do so even by not seeing his enemy.

467.  The custom in India, with especially all orthodox Brahmanas, is to wear a single flower on the head, inserted into the coronal lock.  This flower may be a red one, it is said, after the prohibition in the previous verse about the wearing of garlands made of red flowers.

468.  What is stated here is that dry perfumes should not be used, but those which are pounded with water and made into a paste.

469.  The cloth worn by a Hindu has two lateral fringes which contain a lesser number of threads than the body of the cloth.

470.  It has been said that Hinduism is a vast system of personal hygiene.  These directions about change of attire are scrupulously observed by every rigid Hindu to this day.  No change seems to have taken place in the daily habits of the people.

471.  Priyangu is the Aglaia Roxburghiana.  Vilwa is the Egle marmelos.  Tagara is the Taberuaemontana coronaria, Linn.  Kesara is probably the Eclipta alba, Hassk.

472.  Na is the nom, sing. of Nri, implying man.

473.  One of the Vernacular translations takes valena as signifying child and para-sraddha as meaning the first or adya sraddha.

474.  This noise refers to that of chewing or sucking or licking, etc.  It is an ugly habit with some people.

475.  Doubting, for example, as to whether he would be able to digest it or not, or whether what he is taking is clean or not, or whether it would be too much for him.

476.  In offering certain articles at the Sraddha, the articles are first placed on this part of the right hand and then offered with due Mantras to the Pitris.

477.  The achamana is not exactly washing, when one is directed to perform the achamana after having eaten, there it, of course, implies an act of washing.  At the commencement, however, of religious acts, the rite of achamana consists in merely touching the lips and some other parts with water.

478.  The Brahmana’s aid is necessary in selecting the ground, and settling the longitudinal and other directions of the house, as also in fixing the day of commencing the work of building.

479.  I adopt the meaning which Nilakantha points out.  According to him, this verse forbids the killing of birds at night time and their killing after having fed and adopted them.  Indeed, one may buy such birds killed by others for food.  The word Dwija, however, may mean both hair and nails.  The first part of the line, therefore, may be taken as a prohibition against the cutting of hair and nails after eating.  The words na samarcha reta, in that case, would be difficult to interpret.  Probably, it is this that has led the commentator to take Dwija here for a bird.  Some texts read panam for na cha.