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 is seen to always sit with beaks upturned, so that the upper part of the neck keeps the hole covered. The Chataka is incapable of slaking its thirst in a lake or river, for it cannot bend its neck down. Rain water is what it must drink. Its cry is shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed to be the cry uttered by it. When the Chataka cries, the hearers expect rain. Eager expectation with respect to anything is always compared to the Chataka's expectation of rain water.
1937. The Burdwan translator erroneously renders this verse. The commentator explains that hitwa is equivalent to vina and sums up the meaning of the first line in these words, viz., twaddarsanam vina asya kopi vighnomabhut. In the second line, naprayupasate is equal to paritajya na aste.
1938. It is a pity that even such verses have not been rendered correctly by the Burdwan translator. K. P. Singha gives the sense correctly, but the translation is not accurate.
1939. A form of expression meaning that 'we are your slaves'.
1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e., withdrawn from all worldly objects; atmanogatim implies the end of the Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.