[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, Civa’s names are Hara, Mrida,
     Carva, Civa, Bhava, Mah[=a]deva, Ugra, Bhima, Pacupati,
     Rudra, Cankara, Icana.]

     [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 Buehler) 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 (Civa) invocation at 26. 12 ff. is
     interpolated, according to Buehler.]

[Footnote 20:  Here there is plainly an allusion to the two states of felicity of the Upanishads.  Whether the law-giver believes that the spirit will be united with Brahm[=a] or simply live in his heaven he does not say.]

[Footnote 21:  Gautama, too, is probably a Northerner.  The S[=u]tra, it should be observed, are not so individual as would be implied by the name of the teachers to whom they are credited.  They were each texts of a school, carana, but they are attributed uniformly to a special teacher, who represents the cara[n.]a, as has been shown by Mueller.  For what is known in regard to the early ‘S[=u]tra-makers’ see Buehler’s introductions to volumes ii. and xiv. of the Sacred Books.]

     [Footnote 22:  Compare Buehler’s Introduction, p.  XXXV, SBE.
     vol.  XIV.]