ator puts it, they know
the difference between what is soul and what is not soul.

12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
yavat' etc.

13. i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy'
is meant both physical and mental force. It belongs to the Kshatriya as
Penances belong to the Brahmana.

14. The commentator thinks that by Krishna, the Island-born Krishna or
Vyasa is meant.

15. The sense is that such a Brahmana, if his expectation be not
gratified, is competent to consume the person that has falsely raised
that expectation.

16. Akshyayyam is fire, because it is fire that eats the food offered to
the Pitris and makes it inexhaustible.

17. The sense is that as a physician cures diverse ailments of the body,
after the same manner, a gratified Brahmana cures diverse faults of the
kingdom in which he continues to live honoured and gratified by the king.

18. Santirishta is the rishti or benefits caused by santi. The
commentator cites Medini for explaining that 'rishti' is 'kshema'.

19. Tapasye is Tapah karishye. There being no indirect narration in
Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns
ten thousand ascetics for his disciples. Kanwa, the foster-father of
Sakuntala, was a Kulapati.

20. i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow.

21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
nirodha; tena upetah.

22. No Brahmana, the scriptures declare, should ever assist a Sudra in
the performance of his religious or Pitri rites. Those Brahmanas that
violate this injunction fall away from their superior position. They are
condemned as Sudra-yajins. Here the Rishi, by only giving directions to
the Sudra as to how the Pitri rites were to be performed, became a
Sudra-yajin. There are many families to this day whose status has been
lowered in consequence of such or similar acts of indiscretion on the
part of their ancestors.

23. Atharva Veda Veda cha implies that the Atharvans were not generally
included under the term Veda by which the first three Vedas only were
meant.

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana
is invited. Gifts are then made to him, and he utte