4. The true reading is Jnanena and not ajnanena. Then, in the last
foot, the word is a-pihitah and not apihitah. The words with ava and api
frequently drop the initial a. Hence a-pihitah means not covered.

515. The word used in the text is Devanam (of the gods). There can be no
doubt however, that the word deva is here used for implying the senses.

516. i.e., wild beasts and lawless men.

517. Asatyajyam and Asatyadyam are both correct. The sense is the same.
The first means 'having untruth for the libation (that it eats up).' The
second means 'having untruth for the food (it devours)'.

518. Santi is tranquillity. The Santi-sacrifice is the endeavour to
practise self-denial in everything; in other words, to restrain all sorts
of propensities or inclinations. The Brahma-sacrifice is reflection on
truths laid down in the Upanishads. The Word-sacrifice consists in the
silent recitation (japa) of the Pranava or Om, the initial mantra. The
Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice
consists in baths, cleanliness, and waiting upon the preceptor.

519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.
Kshetra is, of course, the body. If the latter reading be accepted, the
meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'
Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding. The word Atman is often
synonymous with Supreme Self.

521. The commentator explains that the object of Yudhishthira's question
is this: in the preceding section or lesson it has been inculcated that
one may seek the acquisition of the religion of moksha or emancipation
even when he is young. Yudhishthira enquires whether wealth (so necessary
for the performance of sacrifices) is needed for the acquisition of that
religion. If wealth be necessary, the poor then would not be able to
acquire that religion. Hence the enquiry about the way in which joy and
sorrow come to the wealthy and to the poor.

522. The verses are said to be old. Nilakantha accordingly supposes that
it was not Sampaka who recited them to Bhishma, but some one else. I
follow the commentator; but the grammar of the concluding verse of this
section must have to be twisted for supporting him.

523. Kakataliyam is, literally, 'after the manner of the crow and the
palmyra fruit.' The story is that once when a crow perched upon a palmyra
tree a fruit (which had been ripe) fell down. The fr