his blazing form can bear
them to the intended places.

408. The idea is that heaven is the result of one's deeds. It is attached
to the fruits of one's acts. The man falling off from heaven is identical
with heaven being dissociated from the fruits of his acts. Hence such a
falling off at the man or the dissociation of heaven is likened to a
bird's dissociation from its perch when the chain tying it to the perch
is broken. The simile seems to be far-fetched.

409. It is painful to see how very careless the Vernacular versions of
the Anusasana have been. From want of space the numerous errors that have
been committed have not been pointed out. At times, however, the errors
appear to be so grave that one cannot pass them by in silence. In the
second half of the first line, whether the reading be avapta as in the
Bengal texts or chavapta as in the Bombay texts, the meaning is that the
Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not
get a share of the produce. The Burdwan translators make a mess of it,
while K. P. Singha skips over it.

410. The sense is that the calumniator, his sire, and son meet with
destruction in consequence of such an act.

411. These purificatory rites, after the usual period of mourning,
consists in shaving and bathing and wearing new clothes.

412. The act, as explained by the commentator, consisted in the father's
doing that with reference to the son which, as the ordinance went, was
done by sons with reference to sires.

413. In one of the vernacular versions, the wrong reading Kshama is
adopted for Akshaya.

414. Ravana and other Rakshasas who spring from Pulastya's line are known
as Brahma-Rakshasas or Rakshasas of regenerate origin.

415. i.e., that fast which mortifies the body is not to be regarded as
equivalent to penance. True penance is something else. An observer of
such a fast is not to be regarded as an ascetic. Such fasts, again, are
sinful instead of being meritorious.

416. By Upavasa in the second line is meant abstention from food between
the two prescribed hours for eating, and not that fast which mortifies
the body. One may, again, eat the most luxurious food without being
attached to it. One also, by repining at one's abstinence, may come to be
regarded as actually enjoying the most luxurious food.

417. Meat of animals slaughtered in sacrifices is allowable. By taking
such meat, one does not become an eater of meat. In fact, one may etc.