nce the Sudra, by devotion to the members of the three other
classes, may earn the merit of sacrifices though he is not competent to
utter mantras.

188. For this reason the Sudra earns the merit of the sacrifices
performed by their Brahmana masters and progenitors.

189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
though incompetent to read the Vedas and utter Vedic mantras, has
Prajapati for his god whom he can worship with rites other than those
laid down in the Vedas. The Brahmanas have Agni for their god, and the
Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.

190. Sacrifices are performed by the body, by words, and by the mind. The
Brahmana can perform sacrifices by all the three. The Kshatriya and the
Vaisya cannot perform sacrifices by means of their bodies. They must
employ Brahmanas in their sacrifices. These two orders, however, can
utter mantras and perform mental sacrifices. The Sudra alone cannot
employ his body or utter mantras in sacrifices. The holy sacrifice in his
case is the mental sacrifice. A mental sacrifice is a resolve to give
away in honour of the gods or unto the gods without the aid of the Vedic
ritual. The resolve must be followed by actual gifts.

191. i.e.. for the Sudras also.

192. All sacrificial fires, as a rule, are procured from the houses of
Vaisyas. The sacrificial fire of the Sudra is called Vitana.

193. Though originally one, the Vedas have become diverse. Similarly,
from the Brahmana, who created first, all the rest have sprung.

194. Literally, 'with eyes, head, and face on all sides.'

195. The sense seems to be that influenced by past acts everyone acts in
subsequent lives. If he is a hunter in this life, it is because the
influence of many cruel acts of a past life pursues him even in this.

196. Men, therefore, have not always balances of good acts to their
credit. These are, however, free agents; the new acts they do determine
the character of their next lives.

197. i.e., Their services as priests should not be taken.

198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
think that word may be taken here, as elsewhere, to have been used in the
sense of one doing (menial) service.

199. The king is entitled to a sixth of the merits acquired by his
subjects. The total merit, therefore, of the king, arising from
renunciation, is very great. Besides, the merit of every kind of
renunciation bel