End Notes
[#1]
Some repetitionary lines are here omitted.
[#2]
Technical phrases of Vedic religion.
[#3]
The whole of this passage is highly involved and difficult to render.
[#4]
I feel convinced sankhyanan and yoginan must be transposed here in sense.
[#5]
I am doubtful of accuracy here.
[#7]
Without desire of fruit.
[#8]
That is,“joy and sorrow, success and failure, heat and cold,” etc.
[#10]
The Sanskrit has this play on the double meaning of Atman.
[#12]
Beings of low and devilish nature.
[#14]
I read here janma, “birth;” not jara,“age.”
[#15]
I have discarded ten lines of Sanskrit text here as an undoubted interpolation by some Vedantist.
[#16]
The Sanskrit poem here rises to an elevation of style and manner which I have endeavoured to mark by change of metre.
[#18]
The nectar of immortality.
[#20]
The compound form of Sanskrit words.
[#22]
These are all divine or deified orders of the Hindoo Pantheon.
[#23]
“Hail to Thee, God of Gods! Be favourable!”
[#25]
“Not peering about,” anapeksha.
[#26]
The Calcutta edition of the Mahabharata has these three opening lines.
[#27]
This is the nearest possible version of Kshetrakshetrajnayojnanan yat tajnan matan mama.
[#28]
I omit two lines of the Sanskrit here, evidently interpolated by some Vedantist.
[#30]
I do not consider the Sanskrit verses here-which are somewhat freely rendered—“an attack on the authority of the Vedas,” with Mr Davies, but a beautiful lyrical episode, a new “Parable of the fig-tree.”
[#31]
I omit a verse here, evidently interpolated.
[#32]
“Of the Asuras,” lit.
[#33]
I omit the ten concluding shlokas, with Mr Davis.
[#34]
Rakshasas and Yakshas are unembodied but capricious beings of great power, gifts, and beauty, same times also of benignity.
[#35]
These are spirits of evil wandering ghosts.
[#36]
Yatayaman, food which has remained after the watches of the night. In India this would probably “go bad.”
[#37]
I omit the concluding shlokas, as of very doubtful authenticity.