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with the earlier text, AV. xviii. 2. 34 (paropta), where the dead are 'buried, thrown aside, burned, or set out.')
[Footnote 32: It is assumed in XII. 364. 2 that "leaves and air" are food enough for a great saint. Compare below the actual asceticism of modern devotees.]
[Footnote 33: III. 25. 14: saptar[s. Jayas ... divi viprabh[=a]nti. Compare ib. 261. 13, and the apocalypse in VII. 192. 52 ff., where Drona's soul ascends to heaven, a burning fire like a sun; In sharp contrast to the older "thumbkin' soul which Yama receives and carries off in the tale of Satyavant. Compare also Arundhati in I. 233. 29.]
[Footnote 34: Described, as above, as a place of singers and dancers, where are the Vedic gods and sages, but no sinners or cowards (III. 42. 34 ff.).)
[Footnote 35: From another point of view the stars are of interest. They are favorable or unfavorable, sentient, kind, or cruel; influential in man's fate. Compare III. 200. 84, 85, where the sun is included with the grahas (planets) which influence men, and ib. 209. 21, tulyanak[s]atramal.n]gala.]
[Footnote 36: Other of Indra's spirits are the singers, Gandharvas and Apsarasas; also the horse-headed Kinnaras and C[=a]ranas, who, too, are singers; while later the Vidy[=a]dharas belong both to Indra and to Çiva. In modern times the South Indian Sittars, 'saints,' take their name from the Siddhas.]
