aments of the
lotus, or the tree called Punnaga which is identified with the
Calophyllum inophyllum of the Linnean genera. The Bombay reading
parichcchinnaih for parachcchinnaih does not seem to be correct.

1147. In the Bengal editions, verse consists of one line. In the Bombay
text, it is included with the 10th verse which is made a triplet. The
meaning is that weighing creatures I regard all of them as equal. In my
scales a Brahmana does not weigh heavier than a Chandala, or an elephant
heavier than a dog or cat.

1148. The sense is this: there is variety in this world. It is, however,
like the variety of aspects which the sky shows. It is the same Godhead
that manifests itself in diverse forms even as it is the same sky that
puts forth various aspects in consequence of the appearance and
disappearance of clouds.

1149. Devairapihita-dwarah means persons whose doors (senses) have been
closed by the deities, i.e., men with senses that are defective or lost.

1150. That state is Brahma, and there is no fear of return from it.
Hence, it is called abhayam padam.

1151. The commentator explains that the mention of putra-pautrinam
indicates that kulachara or family practices (if not very cruel) are
authoritative.

1152. The correct reading seems to be vimuchyate.--The sense is this:
there is an eternal course of righteousness as laid down in the Vedas.
That which is called the conduct of the good may sometimes be stained by
some errors. Fools, led by this, give up righteousness itself. On the
other hand, wise men, avoiding those errors, take what is good and are
saved. An old saying is cited by the commentator to the effect that when
all is threatened, a wise man gives up half for saving the remainder. A
fool, however, gives up the whole when only half is threatened with
destruction.

1153. The word iha in verse is the only indication of the speaker's
desire to allude to the union of relatives in this world.

1154. K.P. Singha quietly omits the second half of the second line. The
Burdwan translator, as usual, blunders in rendering it. The fact is,
krosatah is not an adjective of vrikat, but stands for the roaring Vadava
fire. The commentator distinctly mentions drishtante Vadavagnih.

1155. Both the Vernacular translators have misunderstood this verse.

1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham
hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,
viz., that w