ple.

221. Nilakantha thinks that ucchvasa means breath or air. The small
doors, he thinks, are directed to be kept for the admission of air.

222. The tirthas are eighteen in number, such as the council-room etc.

223. Pays off his debt, i.e., discharges his obligations to the subjects.

224. The ablative has here the sense of "towards."

225. The correct reading seems to be sreshtham and not srishtam. If the
latter reading be preferred, it would mean "the age called Krita that
comes in Time's course."

226. i.e., these are the true sources of the royal revenue.

227. The meaning is that if a king attends only to the acquisition of
wealth, he may succeed in acquiring wealth, but he will never succeed in
earning religious merit.

228. Literally, 'never flourishes.'

229. The charcoal-maker uproots trees and plants, and burns them for
producing his stock-in-trade. The flowerman, on the other hand, waters
his trees and plants, and gathers only their produce.

230. Dharmakosha literally means the 'repository of all duties.'

231. Children is a euphemism for subjects, suggested by the word pitris
to which it is antithetical.

232. Mahapathika is believed to mean a person making a voyage by the sea
or the ocean, The literal meaning seems to be 'a person making a long or
distant voyage.'

233. A Ritwij is a priest employed on a special occasion. A Purohita is
one who always acts as a priest.

234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

235. The allusion is to such men as Utanka and Parasara, who although
they performed such cruel acts as the snake-sacrifice and the Rakshasa
sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
invading the kingdoms of their foes and slaying thousands of Mali and
animals, are nevertheless regarded to be righteous and ultimately go to
heaven.

236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
who is not a Kshatriya. Abhibhavet means 'subdues.'

237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
cases of incapacity, again, to give the prescribed Dakshina, the
sacrificer is directed to give away all he has. This direction or command
is certainly terrible, for who can make up his mind to part with all his
wealth for completing a sacrifice?

238. The falsehood consists in finding substitutes for the Dakshina
actually laid down. They are morsels of cooked food for a living cow, a
grain of barl