Chapter 17

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.]

[Footnote 64: But (in a later account) not if he dies ignobly; for if one is slain by a man of low caste he goes to hell, xii. 298. 7.]

[Footnote 65: Demoniac Indras (_i.e._, demon-leaders) and seers, xii. 166. 26.]

[Footnote 66: 'The god of gods,' who rains blood in i. 30. 36, is declared by the commentator to be--Parjanya! The gods are here defending Soma from the heavenly bird, Garuda, and nearly die of fright.]

[Footnote 67: xii. 313. 1-7, with the same watery finale as is usual.]

[Footnote 68: The morning prayer, etc, to the sun is, of course, still observed, _e.g._, vii. 186. 4. Indra is thanked for victory and invoked for rain (iii. 117. 11; i. 25. 7; Holtzmann, _loc. cit._ p. 326) in an hymn that is less fulsome than those to Agni and S[=u]rya.]

[Footnote 69: 111. 222, Atharvan's rediscovery of fire. As to Çrutis they are probably no more valuable than Smritis. The one given in iii. 208. 11, _agnayo in[=a]i[.n]sak[=a]m[=a]s_, seems to be adapted (_cf._ [=A]çv. Gs. iv. 1; the adjective, by the way, is still starred in Pw.). So [=A]çv. Gs. i. 15. 9, is repeated Mbh[=a]; i. 74. 63, as a "Vedic _mantragr[=a]ma_ " _(ang[=a]d ang[=a]t sambhavasi_, etc.).]

[Footnote 70: The devils are on the Prince's side, and wish to keep him from death. The proverb is found _ib_. 252. 2; _[=a]tmaty[=a]g[=i] hy adho y[=a]ti_. The holy-grass is used in much the same way when R[=a]ma lies down by Ocean, resolved to die or persuade Ocean to aid him. The rites (vs. 24) are "in the Upanishad."]

[Footnote 71: According to XII. 59. 80-84, the 'treatise of Brihaspati' comes from Çiva through Brahm[=a] and Indra.]

[Footnote 72: In Buddhism Yama's messengers are Yakkhas. Scherman, _loc. cit_. p. 57.]

[Footnote 73: Compare II. 22. 26: _gaccha yamak[s.]ayam_, 'go to Yama's destruction'; whereas of a good man it is said, 'I will send Indra a guest' (VII, 27.8).]

[Footnote 74: _Yamasya sadana_. III. 11. 66. He now has hells, and he it is who will destroy the world. He is called 'the beautiful' (III. 41. 9), so that he must, if one take this Rudrian epithet with the citation above, be loosely (popularly) identified with Çiva, as god of death. See the second note below.]

[Footnote 75: The old story of a mortal's visit to Yama to learn about life hereafter (_Çat. Br._ xi. 6.1; Katha Up., of N[=a]ciketas) is repeated in xiii. 71.]

[Footnote 76: v. 42. 6: _Çiva[h.] çiv[=a]n[=a]m açivo 'çiv[=a]n[=a]m_ (compare xii 187. 27: 'only fools say that the man is dead'). Dharma (Justice) seems at times to be the same with Yama. M[=a]ndavya goes to Dharma's _sadana_, home (compare Yama's _sadana_), just as one goes to Yama's, and interviews him on the justice of his judgments. As result of the angry interview the god is reborn on earth as a man of low caste, and the law is established that a child is not morally responsible for his acts till the twelfth year of his age (i.108. 8 ff.). When Kuru agrees to give half his life in order to the restoration of Pramadvar[=a], his wife, they go not to Yama but to Dharma to see if the exchange may be made, and he agrees (i. 9. 11 ff., a masculine S[=a]vitr[=i]i).]

[Footnote 77: The hells are described in xii. 322. 29 ff. The sight of 'golden trees' presages death (_ib._ 44).]

[Footnote 78: The ordinary rule is that "no sin is greater than untruth," xii. 162. 24, modified by "save in love and danger of life" (Laws, _passim_).]

[Footnote 79: The same scenes occur in Buddhistic writings, where Yakkhas ask conundrums. For example, in the _Hemavatasutta_ and _[=A]tavakasutta_ the Yakkha asks what is the best possession, what brings bliss, and what is swettest, to which the answer is: faith, law, and truth, respectively.]

[Footnote 80: _Karm[=a]ntaram up[=a]santas, i.e., vir[=a]mak[=a]lam upagacchantas_.]

[Footnote 81: II. 36. 3 ff. The phraseology of vs. 5 is exactly that of [Greek: _ton êttô ldgon kreittô poithnsi_], but the Pundit's arguments are 'based on the law.']

[Footnote 82: See above. In a later period (see below) the question arises in regard to the part played by Creator and individual in the workings of grace, some claiming that man was passive; some, that he had to strive for grace.]

[Footnote 83: Perhaps ironical. In V. 175. 32, a woman cries out: "Fie on the Creator for this bad luck," conservative in belief, and outspoken in word.]

[Footnote 84: III. 30. 17. The _gosava_ is a 'cow-sacrifice.' The _pu[n.][d.]ar[=i]ka_ is not explained (perhaps 'elephant-sacrifice').]

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