418. Prashthauhi means a cow pregnant with her second calf. Grishti means
a cow that has brought forth only her first calf.

419. The commentator explains that the direction about ascertaining the
names of the Rishis and the meanings of those names proceed from the
kings' desire of cautioning the Rakshasi lest in going to destroy them
she might herself meet with destruction.

420. In other words, Vasishtha attributes the leanness or emaciation of
himself and his companions to the failure to discharge their daily rites
of religious practice.

421. Lotus-stalks are eaten in India and are mentioned by Charaka as
heavy food.

422. Sunahsakha implies a friend of dogs. The newcomer who had joined the
roving Rishis had a dog with him. Hence, he is called by the name of
Sunahsakha.

423. Brahma-danda literally means the stick in the hand of a Brahmana.
Figuratively, it implies the chastisement inflicted by a Brahmana in the
form of a curse. As such it is more effective than the thunderbolt in the
hands of Indra himself, for the thunderbolt blasts only those objects
that lie within its immediate range. The Brahmana's curse, however,
blasts even those that are unborn.

424. Libations should always be poured upon a blazing fire. Fire made
with dry grass or straw blaze up quickly and become soon extinguished. By
pouring libations, therefore, upon such fires, one practically pours them
upon ashes and gains no merit.

425. To derive the means of sustenance from a wife was always viewed with
feelings of aversion in this country. It seems, therefore, that the
custom of domesticating sons-in-law was not unknown in ancient times. To
receive acts of hospitality in return for those rendered was regarded as
not only meanness but also destructive of merit.

426. Jnatinam is an instance of the genitive in what is called Anadara.
The meaning, therefore, is disregarded them. For a Brahmana woman to
bring forth a son devoted to heroic deeds is a reproach.

427. The scriptures declare that Righteousness loses its strength as Time
advances. In the Krita age, it exists in entirety. In the Treta, it loses
a quarter. In the Dwapara, another quarter is lost. In the Kali age, full
three quarters are lost and only a quarter is all that remains.

428. The Rishis think that the distinctions between the lower, the
middling, and the higher classes of society are eternal, and nothing can
be a greater calamity than the effacement of those distinct