[13] The conceptualism of Europe, is a doctrine between Realism and Nominalism and betwixt Idealism and Relationism. The realist says, universal genera are real and independent existences; but the nominalist (like the Pratyaksávádi) says that, things only exist and universals are Flatus venti-pralápa.
[14] Note. It is the mind that lengthens time by the quick succession of its thoughts, and shortens it by its quiescence.
[15] This means the demons to have first peopled the borders and skirts of the earth. See Hesiod. Works and Days. Book I. v. 200.
[16] That the Meru or Altain chain in Scythia, was the great hive of human race is an undisputed truth in history. So Moses speaks of the giant race in Genesis chapter VI. v. 2 and 4. “And there were giants in the earth in those days, and also after that. And when the sons of God saw the daughters of men fair, they took them to wives, of all which they chose.”
And again: “when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men, which were of old, men of renown”.
[17] The whole of this chapter abounds in onomatopoeian alliterations, and is more a play upon words than display of sense. It is interesting however, for these jingling words in the language, as also for the names of the warlike weapons in use among the ancients.
[18] Notwithstanding the reward of heavenly abodes promised to the slayer and slain in war, in the Sástra and Koran, the Asiatics are far backward now-a-days, both to kill and to be killed than the Europeans, who are forbidden by the Holy writ, to slay and shed human blood. Thus there is a laxity of the injunction and prohibition on both sides.
[19] P. mujosi S. Yátudhána, H. Jádugar = juggler.
[20] The battle ground is compared firstly with the sky, then with the sea, next with a forest, and lastly with the last dooms-day.
[21] It was easy for the lively Lílá, to learn about these peoples and their native lands in her lonely Yoga meditation, by the help of the goddess of learning; but it is hard for us to identify them without subjecting ourselves to a long labour of love, which is a sort of Yoga also, called vidya Yoga, or intense application and self devotion to learning.