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[Footnote 37: In d[=a]nnavar(s. Ji there is apparently the same sort of compound as in devar[s.Ji and brahmar[s.li, all associated with the siddhas in III. 169. 23. But possibly 'demons and seers' may be meant.]
[Footnote 38: III. 37. 32-35 (prapadye vicvedev[=a]n!).]
[Footnote 39: Weber finds in the Asuras' artisan, Asura Maya, a reminiscence of Ptolemaios. He is celebrated in I. 228. 39, and II. 1, and is the generai leader of the d[ra]navas, demons, perhaps originally a folkname of enemies.]
[Footnote 40: See below. The formal division is, d[=aliva, hatha, karma, i.e., man's fate depends on gods, Fate, and his own acts; although hatha, Fate, is often implied in d[=ajiva, 'the divine power.' But they are separated, for example, in iii. 183. 86.]
[Footnote 41: Compare the tales and xii. 148. 9, sat[=i] (suttee). In regard to the horse-sacrifice, compare Yama's law as expounded to Gautama: "The acts by which one gains bliss hereafter are austerities, purity, truth, worship of parents, and the horse-sacrifice." xii 129.9, 10.]
[Footnote 42: Compare III. 200. 88, even pr[ra]k[.]ta priests are divine and terrible (much more in later books). Here pr[=a]k[r.Jta, vulgar, is opposed to samsk[r.ta, refined, priests.]
[Footnote 43: III. 185. 26-31.]
[Footnote 44: "My father and mother are my highest idol; I do for them what I do for Idols. As the three and thirty gods, with Indra foremost, are revered of all the world, so are my parents revered by me" (III. 214. 19, 20). The speaker further calls them paramam brahma, absolute godhead, and explains his first remark by saying that he offers fruits and flowers to his parents as if they were idols. In IV. 68.57 a man salutes (abhivadya)
