kritam karma etc. Hence, this Verse also
represents the arguments of the sceptic or the Charvakas. The four kinds
of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for
'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the
meaning would be--'In one's next life one does not meet with fruits that
are not the results of one's acts of past life.' This must be so, for the
opposite opinion would imply the destruction of acts and their
consequences. Then again, such an opinion would conflict with the
received opinion of mankind, for men, when they obtain the fruits of any
act, always recollect the four kinds of acts of a past life for
explaining the accession of those fruits.

1503. Verses 12 to 14 represent the theory of the sceptic, and I have
rendered them as such. Only by reading verse 13 as 'yantyakritam karma,
etc.,' the commentator points out that it may be taken as an observation
of Parasara himself. As regards verse 15, it represents the ipse dixit of
the speaker. He does not think that the sceptic is at all entitled to a
reply. It is scarcely necessary to say that the Burdwan translator makes
a thorough mess of these verses. K.P. Singha gives the substance
correctly.

1504. The commentator shows that this is an answer to the sceptic's
averment about Nature being the cause of everything. Fire is hot by
nature, therefore, it does not become hot at one time, cold at another,
and _lukewarm_ at another time. One becomes either wholly happy or wholly
unhappy or wholly happy and unhappy at the same time. Man's nature should
not be such. The difference of state is produced by difference of causes.

1505. A Brahmana is precluded from eating many things. Many things again
that he is competent to eat on all days of the year. In fact, there are
many rules for regulating the fare of a Brahmana. To this day, an
orthodox Brahmana abstains from many kinds of food. A Brahmana,
therefore, who is unscrupulous in respect of his food, is no Brahmana and
deserves to be pitied. Similarly, a man who cooks food for himself is an
object of pity. Raw food, such as fruits, etc., one may take without
offering a share thereof to guests and others. But cooked food can never
be taken without a share thereof being given to others. Yati cha
Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food
without giving a share to these is said to eat Brahmaswam or that which
belongs to a Brahmana.

1506. Th