1000.  It is said that the householder who cooks must give a share of the cooked food to a Brahmacharin or Yati or any one who comes as a guest.  If he does not do it but eats the whole of what has been cooked, he is regarded as eating what belongs to a Brahmana.  This, of course, is a high sin.

1001.  The commentator supposes that these relatives and kinsmen are named because of the great likelihood there is of disputes arising with them on account of shares of inheritance.

1002.  The sense is this:  these various persons, if duly reverenced by the householder, are able to send the latter to the places indicated or make him comfortable in those places.

1003.  Vide verses 2 and 3 of this Section.  Of the four courses, the first or Kusaladhanya, is left out here.  The three others, of course, are the Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the Kapoti.  The Burdwan translator makes a blunder in enumerating the three kinds of domesticity here referred to.

1004.  The Burdwan version of this verse is incorrect.

1005.  The cow is a sacred animal and there is merit in feeding and properly tending a cow.  Forest recluses kept kine for merit as also for homa or sacrifice with the ghee obtained from them.  The story of Vasishtha’s cow is well-known.

1006.  These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu sacrifice and Soma sacrifice.

1007.  The Burdwan translator misunderstands the words abhravakasah.  It is a well-known word occurring in almost every lexicon.  Wilson explains it correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for cleaning the grain they use as food.

1009.  So that very small portion of the grain comes out for drink or mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any effort for the necessaries of life.  The Burdwan translator takes both yathavasah and akritacramah for two independent names of Rishis instead of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in respect of both blessings and curses, etc.

1012.  Niranandah is explained as krichcchrachandrayanadiparatwat.

1013.  Anakstrah is explained by the commentator as ’different from stars and planets but still freed from darkness’ and, therefore, effulgent or luminous.  Anadhrishyah is fearless.

1014.  Atmayaji is explained as one who performs his own sraddha or obsequial rites.  The Sandhi in the next word is arsha; atmakrida is one who does not take pleasure in wife or children but whose source of pleasure is his own self:  Similarly, atmasraya is one who without depending upon kings or others takes refuge in himself.

1015.  Such sacrifice, for example, as those called Brahma-yajna, etc.