and again! Deign therefore to take me out! In this world I am like a frog in a dry well. O Saint, thou art my way, thou art my way.'

Footnotes

^287:1 The performance of all the sacrifices, described in the Maitrayana-brahmana, is to lead up in the end to a knowledge of Brahman, by rendering a man fit for receiving the highest knowledge. See Manu VI, 82: 'All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of the Self reaps not the full reward of the performance of rites.'

^287:2 Instead of viragye, a doubtful word, and occurring nowhere else, m. reads vairagye.

^287:3 Or years, if we read sahasrasya instead of sahasrahasya.

^287:4 The descendant of Sakayana. Saint is perhaps too strong; it means a holy, venerable man, and is frequently applied to a Buddha.

^287:5 Both M. and m. add muneh before antikam, whereas the commentary has ragnah.

^288:1 Though the commentator must have read etad vrittam purastad duhsakyam etat prasnam, yet prasnam as a neuter is very strange. M. reads etad vrittam purastat, dussakama prikkha prasnam; m. reads etad vratam purastad asakyam ma prikha prasnam aikshvaka, &c. This suggests the reading, etad vrittam purastad duhsakam mi prikkha prasnam, i.e. this was settled formerly, do not ask a difficult or an impossible question.

^288:2 Read magga.

^288:3 M. adds vata before pitta; not m.

^288:4 An expression that often occurs in Buddhist literature. See also Manu VI, 62: 'On their separation from those whom they love, and their union with those whom they hate; on their strength overpowered by old age, and their bodies racked with disease.'

^288:5 The Sandhi vanaspatayodbhuta for vanaspataya udbhuta is anomalous. M. reads vanaspatayo bhutapradhvamsinah.

^289:1 M. carries on asvapatisasabinduhariskandrambarisha.

^289:2 After Ambarisha, M. reads Nabhushananutusayyatiyayatyanaranyakshasenadayo. Nahusha (Naghusha?) is the father of Saryati; Nabhaga, the father of Ambarisha. These names are so carelessly written that even the commentator says that the text is either khandasa or pramadika. Ananata is a mere conjecture. It occurs as the name of a Rishi in Rig-veda IX, 111.

^289:3 Anaranya, mentioned in the Mahabharata, I, 230.

^289:4 M. reads anaranyakshasena.

^289:5 M. and m. read nirodhanam.

^289:6 M. adds Apsarasas.

^289:7 AL and m. read asritasya, but the commentator explains asitasya.

^289:8 Here we have the Maitrayana Sandhi, drisyata iti, instead of drisyata iti; see von Schroeder, Maitrayani Samhita, p. xxviii. M. and m. read drisyata.