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[Footnote 33: Brahma[n.Jas sumahotsavas (compare the commentator). The sams=a]ja of Brahm[=a] may be explained by that of Çiva mentioned in the same place and described elsewhere (iv. 13. 14 ff.; i. 164. 20).)
[Footnote 34: Not sleeping, Vishnu, despite svapimi, does not slumber; he only muses.)
[Footnote 35: Man (divine) and god human, but N[=a]r[=a]yana is a new name of Vishnu, and the two are reckoned as two inseparable seers (divinities).]
[Footnote 36: This is the only really trinitarian passage in the epic. In i. 1. 32; xiii. 16. 15, the belief may be indicated, but not certainly, as it is in Hariv. 10,662. See on this point Holtzroann, ZDMG. Xxxviii. p. 204. In xiv. 54. 14 the form is V[=i]shnu, Brahm[=a], Indra.]
[Footnote 37: Compare 339. 114, "thou art pañcamah[=a]kalpa." The commentator gives the names of five sects, S[=a]ura, Ç[ra]kta, G[ra]neça, Ç[=aliva, Vaishnava. The 'five times,' implied in Pancak[=a]ta, he says are day, night, month, seasons, and year (ib. 66). In 340. 117 (which chapter is Pancar[=a]tric), Brahm[=a] "knows that Vishnu is superior."]
[Footnote 38: V[=a]j. S. xvi. 1-66; T[=a]itt. S. iv. 5. 1-11.]
[Footnote 39: Çiva has no ordinary sacrifice: he is (as above) in general a destroyer of sacrifice, i.e., of Vedic sacrifice; but as Paçupati, "Lord of beasts," he claims the bloody sacrifice of the first beast, man.]
[Footnote 40: The usual opinion is that phallic worship was a trait of southern tribes foisted upon northern Çivaism. Philosophically Çivaism is first monotheistic and then pantheistic, To-day it is nominally pantheistic but really it is dualistic.]
