[Footnote 53:  In iii. 87.10, “ten descendants and ten ancestors.”  The epic, i. 170. 19, regards the Sarasvat[=i] and Jumna as parts of the sevenfold Ganges, which descends from the heavens as these three, and also as the Vitasth[=a] (Rathasth[=a]), Saray[=u], Gomat[=i], and Gan[d.]ak[=i]; being itself ‘V[=a]itara[n.][=i] among the Manes.’  So xii. 322. 32.]

[Footnote 54:  According to the commentator the “(northern altar of the Father-god) Kurukshetra-Samantapancakam, 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 Cruti 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, pic, 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, Civa 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 Cesha that Vishnu muses, III. 203.12.