297.  The sense of this verse seems to be this:  If a Brahmana takes in succession three spouses all belonging to his own order, the son born of his first wife shall take the share that is allotted to the eldest; that born of the second wife shall take a share next in value; and that born of the youngest wife shall take the share allotted to the youngest.  After such especial shares are taken, the residue of the property is to be distributed unto equal shares each of which shall be taken by each of the children.  If this interpretation be correct, it would appear that the contention waged some years ago in Bengal, that the scriptures do not allow a person the liberty of taking more than one spouse from his own order, falls to the ground.  Upon other grounds also, that contention was absurd, for Kshatriya kings often took more than one Kshatriya spouse.

298. i.e., each order was created for performing sacrifices.  The Sudra is competent to perform sacrifice.  Only his sacrifice should be by serving the three other orders.

299.  For them there is no investiture with the sacred-thread.

300.  Broken earthenpots are always cast off.  They are some times utilised by persons of the lower orders.

301.  The second line is exceedingly terse.  The sense seems to be this:  one who is of low birth must remain low in disposition.  Absolute goodness may arise in his heart, but it disappears immediately without producing any effect whatsoever.  The study of the scriptures, therefore, cannot raise such a person.  On the other hand, the goodness which according to its measure has ordained for one (1) the status of humanity and (2) the rank in that status, is seen to manifest itself in his act.

302.  The son begotten upon a maiden by one who does not become her husband, and born after her marriage, is regarded as belonging not to the begetter but to the husband.

303.  Such a son becomes the property of the mother’s husband and not of his begetter.  If however, the begetter expresses a wish to have him and rear him, he should be regarded as the begetter’s.  The principle upon which he becomes the child of the mother’s husband is that the begetter conceals himself and never wishes to have him.

304.  The objects of Yudhishthira’s question will appear clearly from the answer given to it by Bhishma.

305.  There is no fault in kine, etc., and kine are like fire etc.  The Hindu idea is that kine are cleansing or sanctifying.  The Rishis discovered that the magnetism of the cow is something that is possessed of extraordinary virtues.  Give the same kind of food to a cow and a horse.  The horse-dung emits an unhealthy stench, while the cowdung is an efficacious disinfectant.  Western science has not yet turned its attention to the subject, but there can be little doubt that the urine and dung of the cow possess untold virtues.

306.  Saptopadam mitram means that by speaking only seven words or walking only seven steps together, two persons, if they be good, become friends.