times.

203. Hetuvadins are dialecticians or philosophers who dispute on the
reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as
his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or
sacrificial present, payable to the principal Ritwija or to be
distributed among all the Ritwijas including the other Brahmanas, is
enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
that Dakshina triple of what the enjoined measure is. By thus increasing
the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are
uttered in which the intention is declared of performing what is desired
to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,
of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably to
reasonable inferences. What is said, therefore, in the second line of 20
is that the procedure was fully followed, both as laid down and as
consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.
'Abhishva' is the extraction of the juice of the Soma plant after its
consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
or Mimosa catechu; Saravarnin is otherwise called, as explained by
Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
identified with the Cordia latifolia. Here probably, some other tree is
intended.

210. It is difficult to understand what these constructions or figures
were. They were probably figures drawn on the sacrificial altar, with
gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so
that there was no dispute or dissatisfaction among them regarding
questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and
dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
Probably, it is identical with what is