[Footnote 10: Thus (for the priestly ascetic alone) in M. vi. 79: 'Leaving his good deeds to his loved ones and his evil deeds to his enemies, by force of meditation he goes to the eternal brahma.' Here brahma; but in Gautama perhaps Brahm[=a].]
[Footnote 11: That is, when the latter are grouped as in the following list. Our point is that, despite new faith and new gods, Vedic polytheism is taught not as a form but as a reality, and that in this period the people still believe as of old in the old gods, though they also acknowledge new ones (below).]
[Footnote 12: Compare Manu, ix. 245: "Varuna is the lord of punishment and holdeth a sceptre (punishment) even over kings.">[
[Footnote 13: In new rites, for instance. Thus in P[=a]rask. Grih. S. 3. 7 a silly and dirty rite 'prevents a slave from running away'; and there is an ordeal for girls before becoming engaged (below).]
[Footnote 14: Blood is poured out to the demons in order
that they may take this and no other part of the sacrifice,
[=A]it. Br. ii. 7. 1.]
[Footnote 15: Here. 4. 8. 19, Çiva's names are Hara, Mrida,
Çarva, Çiva, Bhava, Mah[=a]deva, Ugra, Bhima, Paçupati,
Rudra, Çankara, Içana.]
[Footnote 16: These rites are described in 6. 4. 24 of the
Brihad [=A]ranyaka Upanishad which consists both of
metaphysics and of ceremonial rules.]
[Footnote 17: Especially mentioned in the later Vasistha
(see below); on m[=i]m[=a]ms[=a] a branch of the
Ved[=a]nta system see below.]
[Footnote 18: The commentator here (19. 12, cited by Bühler) defines Ved[=a]nta as the part of the [=A]ranyakas which are not Upanishads, that is, apparently as a local 'Veda-end' (veda-anta), though this meaning is not admitted by some scholars, who will see in anta only the meaning 'goal, aim.']
[Footnote 19: The Rudra (Çiva) invocation at 26. 12 ff. is interpolated, according to Bühler.]