390. The commentator explains,—Pravrittipradhanam jangamamabhut.
391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because Buddhi, like Light, discovers all things. Sattwa, again, being of the nature of space, or rather being space itself, is of universal form; that is, Sattwa is all-pervading.
392. Avasatmaka is explained by the commentator as bhranta.
393. These are different names of Brahman and Mahadeva.
394. The 'hence' here does not refer to what preceded immediately, but has reference to what has been said of the identity of Agni with Brahman and Rudra.
395. Pravartakam implies leading to Pravritti for righteous acts or Chittasuddhi.
396. The commentator explains that the Pitris should be worshipped on the day of the New moon, the deities should then be worshipped on the first day of the lighted fortnight. Or, on any other day of the lighted fortnight, the Pitri-sacrifice or Sraddha should be performed first; the Deva-sacrifice or Ishti should then be performed.
397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e., subsequently performable (subsequent, i.e., to the worship of the gods). There is a special ordinance, however, which lays down that the Sraddha should be performed on the afternoon of the day of the new moon. The gods should be adored on the first day of the lighted fortnight. Hence, owing to this especial ordinance, the Sraddha must precede the worship of the gods, and not succeed it.
398. Masha, is the Phascolus Roxburghii.
399. It is difficult to understand what is meant by Vadhrinasa here. It means either a large bull, or a kind of bird, or a variety of the goat. Probably the bull is intended.