sacrificial ladle, Ghee is poured from each of the spots in such
a way that a thick streak is poured along the wall. The length of those
streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in
translating the first line of this verse. It does not mean that Narada
worshipped them with a bend of his head and that they in return
worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity
that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any
modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the
celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the
universal dissolution comes, all things take refuge in thee. I follow the
commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the
completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning
with Murdhanam etc. when sung, comes to be called by the name of jeshtha
Saman. What is said here, therefore, is that thou art both the foremost
of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which
means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna--great sacrifice--is
meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,
for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or
degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies.
This conjunction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many
persons. It is difficult to conceive why the great God should appear with
a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
times, was a wooden sandal, and what the poet means to say is that
Narayana, appeared with all the requisites of a Brahmacharin on his
pe