in distinction from the Buddhistic
metempsychosis, which stops short of plants. But perhaps it
is rather borrowed from the B[.r]ahman by the Jain, for
there is a formal acknowledgment that _sth[=a]var[=a]s_
'stationary things,' have part in metempsychosis, Manu, xii.
42, although in the distribution that follows this is almost
ignored (vs. 58).]

[Footnote 17: It is rather difficult to compress the list
into this number. Some of the names are perhaps later
additions.]

[Footnote 18: In contrast one may note the frequent boast
that a king 'fears not even the gods,' _e.g._, i. 199. 1.]

[Footnote 19: Later there are twenty-one worlds analogous lo
the twenty-one hells.]

[Footnote 20: Elsewhere, oh the other hand, the islands are
four or seven, the earlier view.]

[Footnote 21: iii. 142. The boar-shape of Vishnu is a
favorite one, as is the dwarf-incarnation. Compare
V[=a]mana, V[=a]manaka, Vishnupada, in the list of holy
watering-places (iii. 83). Many of Vishnu's acts are simply
transferred from Brahm[=a], to whom they belonged in older
tales. Compare above, p.215.]

[Footnote 22: In i. 197, Praj[=a]pati the Father-god, is the
highest god, to whom Indra, as usual, runs for help. Civa
appears as a higher god, and drives Indra into a hole, where
he sees five former Indras; and finally Vishnu comes on to
the stage as the highest of all, "the infinite,
inconceivable, eternal, the All in endless forms." Brahm[=a]
is invoked now and then in a perfunctory way, but no one
really expects him to do anything. He has done his work,
made the castes, the sacrifice, and (occasionally)
everything. And he will do this again when the new aeon
begins. But for this aeon his work is accomplished.]

[Footnote 23: Thus in XII. 785. 165: "Neither Brahm[=a] nor
Vishnu is capable of understanding the greatness of Civa."]

[Footnote 24: Or "three eyes."]

[Footnote 25: Compare III. 39. 77: "The destroyer of
Daksha's sacrifice." Compare the same epithet in the hymn to
Civa, X. 7. 3, after which appear the devils who serve Civa.
Such devils, in the following, feast on the dead upon the
field of battle, though, when left to themselves, 'midnight
is the hour when the demons swarm,' III. 11. 4 and 33. In X.
18 and XIII. 161 Civa's a