y to unite the Jiva with Supreme Soul. The
difference between Kankhami and Ichcchemi is well illustrated by the
commentator by referring to the case of the man of weak stomach who
craves for food of every kind but who does not wish to actually eat from
fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the
attribute of Sattwa. Samyujyamanani refers to their births and deaths as
deities and men in consequence of the fruits reaped of acts done.
Niryyatyamanani is distressed or afflicted in consequence of such birth
and deaths. The rows of Yama's standards and flags refer to the diverse
diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I
think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered
guest here and elsewhere, means a person who enters without invitation
the abode of a householder. Such an individual is adorable. All the
deities reside in his person. He is supposed to favour the householder by
giving him an opportunity of performing the rites of hospitality.
Whatever the respect, however, that is paid to a guest, he cannot expect
to be served with food till the householder, has done his best for
serving him as sumptuously as his circumstances would permit. Hence, by
the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten
by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this.
Frugality of fare and observance of vows constitute merit for person of
all classes. These imply the restraint of the senses, for if the senses
be not restrained, no one can observe vows or practise frugality. There
is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or
snakes are believed to have no ears, but to use their eyes both for
seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,
it is difficult to determine. They seem to have been a superior order of
beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others,
i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its
long neck in consequence of which it i