servances, and that of Nivritti, implying a complete abstention from
all acts and observances. The last is also called the religion of
Emancipation.

1799. Whether any work on morality and religion was over actually
composed by the seven Rishis or not, no such work, it is certain, is in
existence now. Besides this mention of the work in the Mahabharata, no
reference to it has been made anywhere else. As to Sukra-niti it is
extant, Vrihaspati's niti-sastram is defunct. It is probable, however,
that before Saba-niti there was an anterior work, brief if not exhaustive
on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit
lexicons words expressive of the same meanings occur together. These
lists are known by the name of Paryyaya. A more definite idea of the
meaning of this word may be had by the English reader when he remembers
that in a lexicon like Roget's Thesaurus, groups are given of words
expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting
mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
take care that the ordinances of the scriptures are duly complied with.
They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered
barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis
Ekata, Dwita, and Trita, the poet is giving a description of either Italy
or some island in the Mediterranean, and of a Christian worship that
certain Hindu pilgrims might have witnessed. Indeed, a writer in the
Calcutta Review has gone so far as to say that from what follows, the
conjecture would not be a bold one that the whole passage refers to the
impression made on certain Hindu pilgrims upon witnessing the celebration
of the Eucharist according to the ordinances of the Roman Catholic
Church. The Honble K. P. Telang supposes that the whole passage is based
on the poets imagination. Ekantabhavepagatah is taken by some to mean
worshippers of the divine Unity. I do not think that such a rendering
would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be
better than the Bengal reading tato-apratihata. If the Bengal reading be
adhered to, apratihatah should be taken in the sense of nasti
pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the s