[Footnote 70:  In the Rig Veda the three steps are never thus described, but in the later age this view is common.  It is, in fact, only on the ‘three steps’ that the identity with the sun is established.  In RV. 1. 156. 4, Vishnu is already above Varuna.]

     [Footnote 71:  Cat.  Br. xiv. 1. 1. 5.]

     [Footnote 72:  For other versions see Mulr, Original
     Sanskrit Texts, iv. p. 127 ff.]

     [Footnote 73:  Later interpreted as wives or eyes.]

     [Footnote 74:  For an epic guess at the significance of the
     title n[=i]laka[n.][t.]ha, ‘blue-throated,’ see Mbh[=a] i.
     18. 43.]

[Footnote 75:  AV. iv. 28; viii. 2; xi. 2.  Thus even in the Rig Veda pairs of gods are frequently besung as one, as if they were divinities not only homogeneous but even monothelous.]

     [Footnote 76:  Brahm[=a]’s mark in the lotus; Vishnu’s, the
     discus (sun); Civa’s, the Linga, phallic emblem.]

[Footnote 77:  The grim interpretation of later times makes the cattle (to be sacrificed) men.  The theological interpretation is that Civa is the lord of the spirit, which is bound like a beast.]

[Footnote 78:  The commenter, horrified by the murder of the Father-god, makes Rudra kill ‘the sin’; but the original shows that it is the Father-god who was shot by this god, who chose as his reward the lordship over kine; and such exaltation is not improbable (moreover, it is historical!).  The hunting of the Father-god by Rudra is pictured in the stars (Orion), Ait.  Br. iii. 33.]

[Footnote 79:  See Weber. Ind.  St. ii. 37; Muir, iv. 403.  Carva (Caurva) is Avestan, but at the same time it is his ‘eastern’ name, while Bhava is his western name.  Cat.  Br. i. 7. 3. 8.]

     [Footnote 80:  The epic (loc. cit. above), the Pur[=a]nas,
     and the very late Atharva Ciras Upanishad and M[=a]itr.  Up.
     (much interpolated).  Compare Muir, loc. cit. pp. 362-3.]

[Footnote 81:  According to the epic, men honor gods that kill, Indra, Rudra, and so forth; not gods that are passive, such as Brahm[=a], the Creator, and P[=u]shan (xii. 15. 18), ya eva dev[=a] hant[=a]ras t[=a]l loko ’rcayate bh[=r.]ca[=.m], na Brahm[=a][n.]am.]

[Footnote 82:  Barth seems to imply that Harihara (the name) is later than the trim[=u]rti (p. 185), but he has to reject the passage in the Hari-va[.n]ca to prove this.  On Ayen[=a]r, a southern god said to be Hari-Hara (Vishnu-Civa), see Williams, loc. cit.]

[Footnote 83:  RV. viii. 6. 30; 1. 50. 10.  Weber refers Krishna further back to a priestly Vedic poet of that name, to whom are attributed hymns of the eighth and tenth books of the Rig Veda (Janm[=a][s.][t.]am[=i], p. 316).  He interprets Krishna’s mother’s