d
as an act of righteousness. Of course, the man that is so married is also
given sufficient property for enabling him to maintain himself and his
wife.

231. Articles needed in marriages are, of course, girls and ornaments.

232. Vapra has various meanings. I think, it means here a field. Large
waste lands often require to be enclosed with ditches and causeways.
Unless so reclaimed, they cannot be fit for cultivation.

233. The river Chenab in the Punjab was known in former times by the name
of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.

234. The sense is that one proceeds to the region of the Apsaras and
becomes an object of respect there.

235. i.e., one acquires sovereignty.

236. It is difficult to understand the connection of the second line of
verse 31. It does not mean enters the eternal region called Andhaka that
rests on nothing. Human sacrifices were performed sometimes in former
days.

237. Nyastani has Gangayam understood after it.

238. The deities are supported by the offerings made in sacrifices. These
offerings consist of the productions of the Earth and the butter produced
by the cow. The deities, therefore, are said to be chiefly supported by
the Earth and the Cow. The Asuras, by afflicting the Earth and killing
kine, used to weaken the deities.

239. The river Ganga has three courses. On Earth it is called Bhagirathi
or Ganga; in heaven it is called Mandakini; and in the nether regions it
is known by the name of Bhogabati.

240. Devesh is lit. the lord of the deities; but here it means the King
or Emperor.

241. Aranyaih is explained by the commentator as implying courses of
conduct leading to Brahmaloka.

242. The story referred to is this: King Sagara of the solar (?) race had
sixty thousand sons, all of whom were reduced to ashes by the curse of
Kapila. Afterwards Bhagiratha, a prince of the same race, brought down
Ganga from heaven for their redemption.

243. Identical with the universe because capable of conferring the
fruition of every wish. Vrihati--literally, large or vast, is explained
by the commentator as implying foremost or superior.

244. Madhumatim is explained as conferring the fruits of all good actions.

245. Viswam avanti iti. Here the absence of num is arsha.

246. Bhuvanasya is swargasya.

247. The construction of this verse is not difficult though the order of
the words is a little involved. Both the vernacular translators have
misu