es have now replaced those primitive
arrangements almost everywhere, and in the hands of children have become
a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires
cherished are indicated in the Griha Sutras. 'Let our child be fair of
complexion.' 'Let him be long-lived!' Though both parents cherish such
wishes, yet their fruition depends more on the mother than the father.
This is a scientific truth.

1207. The sense seems to be this. The mother only has correct knowledge
of who the father is. The commands of the father, therefore, may be set
aside on the ground of the suspicion that attaches to his very status as
father. Then, again, if the father be adulterous, he should not be
regarded on account of his sinfulness. Chirakarin asks, 'How shall I know
that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had
ceased to protect his wife he had ceased to be her husband. His command,
therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt
upon himself; woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by
reverencing the sire, all the deities are pleased. The mother, however,
is all mortal and immortal creatures together, for by gratifying her one
is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.
Probably, Gautama blames his own carelessness in not having provided, by
Yoga-puissance, against the commission of the offence. The commentator
observes that the Rishi's exculpation of Indra himself is due to his own
purity of nature and the entire absence of a desire to wrong other
people. In reality, however, there can be no doubt that it was Indra who
was to blame.

1212. i.e., prince Satyavat said that the persons brought out for
execution should not be executed. The power of kings did not extend over
the lives of their subjects. In other words the prince argued against the
propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this
verse. He misunderstands both text and commentary completely. K.P. Singha
is correct.

1215. The commentator explains that the o