^78:2 The Devas and Asuras are explained by the commentator as the senses, inclining either to sacred or to worldly objects, to good or evil.

^78:3 According to the commentator, the Devas were the less numerous and less strong, the Asuras the more numerous and more powerful.

^79:1 This is the chief or vital breath, sometimes called mukhya.

^80:1 Asakta from sang, to embrace; cf. Rig-veda I, 33, 3. Here it corresponds to the German anhanglich.

^80:2 See Deussen, Vedanta, p. 359.

^80:3 To distant people.

^81:1 This is done by the last nine Pavamanas, while the first three were used for obtaining the reward common to all the pranas.

^81:2 Here annada is well explained by anamayavin, and vyadhirahita, free from sickness, strong.

^81:3 Read pratipratih; see Poley, and Weber, p. 1180.

^82:1 Cf. Khand. Up. V, 2, 6.

^82:2 Not used here in the sense of song or hymn, but as an act of worship connected with the Saman. Comm.

^83:1 The ascension is a ceremony by which the performer reaches the gods, or becomes a god. It consists in the recitation of three Yagus, and is here enjoined to take place when the Prastotri priest begins to sing his hymn.

^84:1 See Deussen, Vedanta, p. 86.

^84:2 He knows that he is the Prana, which Prana is the Saman. That Prana cannot be defeated by the Asuras, i.e. by the senses which are addicted to evil; it is pure, and the five senses finding refuge in him, recover there their original nature, fire, &c. The Prana is the Self of all things, also of speech (Rig-yaguh-samodgitha), and of the Saman that has to be sung and well sung. The Prana pervades all creatures, and he who identifies himself with that Prana, obtains the rewards mentioned in the Brahmana. Comm.

^84:3 In connection with lokagit, lokyata is here explained, and may probably have been intended, as worthiness to be admitted to the highest world. Originally lokyata and alokyata meant right and wrong. See also I, 5, 17.