y
Moksha or Emancipation succeeds. Men with cleansed minds behold at such
times those regions of supreme felicity to which the speaker refers. Such
felicity, of course, is the felicity of Brahma itself.

359. Govritti is imitating the cow in the matter of providing for the
morrow. Hence, one, who never thinks of the morrow and never stores
anything for future use, is meant.

360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.
Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration
of Etachcha.

361. Homyaheth prasute implies for a child born in consequence of a Homa.
The fact is, ascetics sometimes created children without the intervention
of women and by efficacy of the Homa alone. At such times should people
make gifts of kine unto such sires. The mention of Vala-samvriddhaye
afterwards implies the birth of children in the usual course.

362. Kshirapaih implies calves that are yet unweaned; that is, the cow
should be given at such a time when she is still yielding milk; when, in
fact, her calf has not learnt to eat or drink anything besides the milk
or its dam.

363. The correct reading of the second line is kshanene vipramuchya as in
the Bombay text, and not kshemena vipramuchyeran. The latter reading
yields almost no sense. The Burdwan translator, who has committed grave
blunders throughout the Anusasana, adheres to the incorrect reading, and
makes nonsense of the verse.

364. In verse 3, vikrayartham is followed, as the Commentator rightly
explains, by niyunkta or some such word. Vikrayartham hinsyat may mean
'killing for sale.' This, however should be pleonastic with reference to
what follows.

365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)
differs in this respect that the former involves positive acts of worship
along with the observance of, or abstention from, particular practices,
while the latter involves only such observance or abstention.

366. The orthodox belief is that all rituals are literally eternal. As
eternal, they existed before anybody declared them or set them down in
holy writ. The ritual in respect of gifts of kine sprang in this way,
i.e., in primeval time. It was only subsequently declared or set down in
holy writ.

367. In verse 5, if instead of the reading swah, swa be adopted, the
meaning would be knowing that he would have to die. A Rohini is a red
cow. The words Samanga and Vahula are Vedic terms applied to the cow.