antha points out. According to him,
this verse forbids the killing of birds at night time and their killing
after having fed and adopted them. Indeed, one may buy such birds killed
by others for food. The word Dwija, however, may mean both hair and
nails. The first part of the line, therefore, may be taken as a
prohibition against the cutting of hair and nails after eating. The words
na samarcha reta, in that case, would be difficult to interpret.
Probably, it is this that has led the commentator to take Dwija here for
a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from
the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and
viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of
the first order.

483. The fact is, one is directed to bathe after a shave. One is
considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is
acharah. It implies not only one's behaviour to one's own self and
others, i.e., to beings inferior, equal, and superior. The word acharah,
therefore, includes the entire body of acts that one does in this life,
including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the
deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who
teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or
ordinary teachers. The father, again, deserves ten times as much respect
as is paid to the Upadhyaya. As regards the mother, again, the reverence
due to her is greater than what is due to the father. The mother is equal
to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative
positions of the Acharya, the Upadhyaya, the father, and the mother, as
given in verse 15, is not consistent with Manu. Verse 15 would show that
the Upadhyaya was regarded as very much superior of the Acharya. In Manu,
II--140-41, he is called an Acharya who taught all the Vedas, without any
remuneration. He, on the other hand, who taught a particular Veda for a
living, was called an Upadhyaya. The first line of verse 19 corresponds
with Manu, II--148. The sense is that that birth which one derives from
one's parents is subject to death; whil