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.

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.