f verse 31 with
the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan
translator makes nonsense of the passage.

1237. 'Brahmanas' here means that part of the Vedas which contains the
ritual.

1238. Each constitutes the refuge of the other.

1239. There are many such expletives, such as hayi, havu, etc.

1240. For, as the commentator explains, one who has acquired an empire
does not seek the dole of charity. In view of the high end that
Renunciation is certain to bring, what need has a person of the domestic
mode of life which leads to rewards that are insignificant compared to
the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other
grain. Vahiranya adrija implies 'other kinds of Oshadhi born on
mountains,' i.e., the Soma and other useful hill plants and shrubs.
Teshamapi mulam garhastyam should be supplied after the first line.
Domesticity is the root of these, because these are cultivated or
collected by persons leading the domestic mode of life. The argument in
the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit
drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,--'Without doubt, Vedic mantras
enter into persons of the regenerate classes in respect of acts whose
effects are seen and acts whose effects instead of being seen depend upon
the evidence of the scriptures.' Practically, what is said here is that
all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras
are needed for assisting the dead spirit to attain to a brilliant form
(either in the next world or in this if there be rebirth). These mantras
are, of course, uttered in Sraddhas. After the dead spirit has been
provided, with the aid of mantras, with a body, food and drink are
offered to him with the aid of mantras. Kine and animals are given away
by the representatives of the dead for enabling the dead ancestor to
cross the Vaitarani (the river that flows between the two worlds) and for
enabling him to become happy in heaven. The funeral cake, again,
according to the ordinance, is sunk in water for making it easily
attainable by him to whom it is offered. By becoming a human being one
inherits three debts. By study he pays off his debt to the Rishis, by the
performance of sacrifices he pays off his debt to the g