hich has a termination. The patavah are of course, the truly
wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;
tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it
for the sake of Brahma. It is almost impossible to understand verses such
as these without the aid of the commentator.

1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.
The deities become stupefied in his _track_, i.e., fail to see or find it
out, for such a man is apadah, i.e., transcends the highest regions of
felicity, such as even the region of Brahman, because of their
non-eternity. Such a man attains to Brahma, which is infinite and eternal.

1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as
heaven or the regions of felicity in the next world. In the Vedas both
kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,
&c., for heaven.

1159. The commentator cites some conflicting ordinances about the
slaughter of kine. The subject of duty, is thus confused, contradictory
declarations being noticeable in the Vedas.

1160. Badha here means striking or beating. If taken in the sense of
'death' the meaning would be putting some to death so that others may be
frightened. These verses are a noble protest against the institution of
slavery.

1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara
perpetrated a great sin by killing a cow (mistaking it for a tiger, as
the story goes).

1162. The cow is called the mother because of the use to which she is
subservient. Her milk nourishes every infant as much as the mother's
bosom. The bull, again, is Prajapati, because like Prajapati he creates
offspring and assists man in the production of food.

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The
latter, however, expressed their dissatisfaction at the act, and cleansed
him of the sin in the manner indicated in the text. The commentator cites
the instance of how Indra was cleansed of the sin of Brahmanicide. The
Rishis, in compassion, distributed the sin among all beings of the
feminine sex. That sin manifests itself in their periodical flows and the
consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that
style even when they knew that he had not intentionally slain the cow and
the bull. The object of the speaker is to show the enormity of the act
when done intentionally.

1165. The f