ied
butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as
Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also
mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative
assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',
hence 'Brahma-vishayini'. 'Daughter of Surya' means Sattwiki. Faith is
vahirvangamanasi, i.e., is 'the outward form of speech and mind,'
implying that it 'transcends (the merit born of) speech (recitation) and
mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras.
'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it
may be taken also in a more extended sense. Then again vardhushi is a
usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali
versions have proceeded in two different ways. The four classes of
persons indicated in the previous verses are (1) he that is destitute of
faith but is (outwardly) pure, (2) he that has faith but is not
(outwardly) pure, (3) a miserly person possessed of learning, and (4) a
usurer endued with liberality. The answer of Brahman, without touching
other points, refers particularly to faith. The liberal man's food is
sanctified by faith. The food of him that has no faith is lost. For this
reason, the liberal man's food, even if he happens to be a usurer, is
worthy of acceptance, and not so the food of the miser even though he may
be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They
sported (not in the ordinary felicity of heaven but) in the puissance of
Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which
kine are slain.' Yajnavatasya is an instance of the genitive for the
accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may
also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva
khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer
Vedi or altar.' The actual slaughter takes place on this vedi. The
Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an
inhabited