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 now called Mungka laddu in the bazars of Indian towns.
214. The unccha vow consists of subsisting upon grains of corn picked up after the manner of the pigeon from the field after the crops have been cut and removed by the owners.
215. The day of 12 hours is divided into 8 divisions.
216. A prastha is made up of four Kudavas. A Kudava is equal to about twelve double handfuls.