^229:2 The text repeats the corresponding passage of section 21.

^230:1 Different kinds of the resin of Boswellia.

^230:2 Name of a tree.

^232:1 Another reading noticed in the commentary has tala, upper-side of the tongue, instead of talu, palate.

^232:2 Literally, elevated and fat.

^232:3 An ornament according to the commentary.

^233:1 This word, corresponding to the Greek denarion, proves the late composition of this part of the Kalpa Sutra.

^233:2 I cannot accurately construe this passage; my translation is therefore rather free, but, I believe, comes near the meaning of the original.

^233:3 Michelia Champaka.

^233:4 Jonesia Asoka.

^233:5 Mesua Roxburghii.

^233:6 Rottlera Tinctoria.

^233:7 Panicum Italicum.

^234:1 Acacia Sirisa.

^234:2 A species of jasmine.

^234:3 Jasminum Zambac.

^234:4 Jasminum Grandiflorum.

^234:5 Jasminum Auriculatum.

^234:6 Alangium Hexapetalum.

^234:7 Not specialised in our dictionaries.

^234:8 Artemisia Indica.

^234:9 The many-flowered Nykanthes or Jasminum Zambac.

^234:10 Mimusops Elengi.

^234:11 Clerodendum Phlomoides or Symplocos Racemosa.

^234:12 Gaertnera Racemosa.

^234:13 Bignonia Suaveolens.

^234:14 Fragrant Oleander.

^234:15 Diospyros Glutinos or Dalbergia Ougeinense.

^234:16 Shatpada, madhukari, bhramara. The shatpada are literally six-footed bees, as Stevenson correctly translated, but he strangely reckons them among the preternatural animals, like the four-tusked elephants, dear to the imagination of the Gains!

^235:1 The commentators understand this passage (Rohinimanahiyayavallabham) differently by explaining hiyaya by hitada, the lover of Rohini who did her mind good.

^235:2 According to Stevenson: the red side of the retti seed.

^235:3 Or if we adopt a various reading, mentioned in the commentary, payadiya, we must translate: whose luminous glory was set forth by his thousand rays.

^236:1 The original has rayaya, silver, but as the commentary remarks, this would be in conflict with the epithet which we have put next, but which, in the original, is separated from it by many lines. Unless the author has blundered, which from his vague style seems far from impossible, the word must here have a more indefinite meaning than it usually has.

^236:2 This passage may also be translated: standing on a lotus filled with pollen, of excellent workmanship.

^236:3 Specialised in the text as kamula, kuvalaya, utpala, tamarasa, and pundarika.

^236:4 According to the commentary; the textus receptus is, many water-drops.

^237:1 The original has timingila-niruddha-tilitilika.