[Footnote 54: According to the commentator the "(northern altar of the Father-god) Kurukshetra-Samantapañcakam, between Tarantuka, Arantuka, R[=a]mahrada, and Macakruka," mentioned in iii. 83. 208, lies in Benares; but this must be a late addition, as Kurukshetra's position is without doubt. Compare i. 2. i ff.; ix. 53. i, 23-25.]
[Footnote 55:
In ib. 47, mah[=a] d[r.]tiriv[=a]dhm[=a]ta[h.]
p[=a]pas, there is an interesting
reminiscence of Rig Veda, vii. 89. 2. The rules of virtue
are contained in Vedas and law-books, and the practice of
instructed men, ib. 83 (the 'threefold sign of
righteousness'). A Çruti cited from dharmas is not
uncommon, but the latter word is not properly used in so
wide a sense. See note below, p. 378.]
[Footnote 56: Some scholars see in the use of the verb, piç, a Vedic picturing of gods; but in all instances where this occurs it may be only the poet's mind-picture of the god 'adorned' with various glories.]
[Footnote 57: In VII. 201. 69, Çiva wears an aksham[=a]l[=a]. In XII. 38. 23, the C[=a]rv[=a]ka wears an aksha, for he is disguised as a bhikshu, beggar.]
[Footnote 58: It must be remembered that the person using the mantra probably did not understand what the words meant. The epic says, in fact, that the Vedas are unintelligible: brahma pracuracchalam, XII. 329. 6. But an older generation thought the same. In Nirukta, I. 15, K[=a]utsa is cited as saying that the mantras are meaningless.]
[Footnote 59: Compare xii. 174. 46: "The joy of earth and heaven obtained by the satisfaction of desire is not worth one-sixteenth of the bliss of dead desire.">[
[Footnote 60: By generosity the Hindu poet means 'to priests.' In III. 200, where this is elaborated, sixteen persons are mentioned (vs. 4) to whom to give is not meritorious.]
[Footnote 61: Little is known in regard to the play. The dice are thrown on a board, 'odd and even' determine the contest here (III. 34. 5) ayuja and yuja. At times speed in counting is the way to win (Nala). Dicing is a regular part of the r[=a]jas[=u]ya sacrifice (Weber, p. 67), but not, apparently, an ancient trait.]
[Footnote 62: The snakes belong to Varuna and his region, as described in v. 98. It is on the head of the earth-upholding snake Çesha that Vishnu muses, III. 203.12. The reverence paid to serpents begins to be ritual in the Atharva Veda. Even in the Rig Veda there is the deification of the cloud-snake. In later times they answered to the Nymphs, being tutelary guardians of streams and rivers (Buhler). In i. 36, Çesha Ananta supports earth, and it is told why he does so.]
[Footnote 63: These three are the witnesses for the soul at the judgment, xii. 322. 55. V[=a]yu, Wind, is said to be even mightier than Indra, Yama, Indra and Varuna, ib. 155. 9, 10.]