of food to spirits and various kinds of semi-divine beings. On these sacrifices, see Olivelle (1993: 53–55). This verse seems to show that Vedic recitation was separated from the five great sacrifices and seen by some as a valid ascetic path in its own right. On the practice of Vedic recitation alone as an ascetic path, see cantos 196–200.

176.3–4The Sanskrit text does not include the words brahmana uvaca between 176.3 and 176.4. The failure to indicate a new speaker is common in the Moksadharma, but is confusing in long didactic tracts. To make the translation clearer, I occasionally indicate such changes of speaker without altering the Sanskrit text.

176.12In the “Rig Veda,” the dasyus are enemies of the Aryans. The term also denotes an enemy of the gods and an outcaste.

176.18These three motives: Nilakantha does not note what these things might be, although they are probably “splendrous things” (176.16, sri), physical appearance (176.17, rupa) and “wealth” (176.17, dhana).

177.18The vocative kama (desire) found in 177.23–25, 177.37, 177.39, 177.42, 177.44 and the vocative kamuka (lustful one) found in 177.18–20 indicate that 177.18–44 is a dialogue between kama, the personalization of Manki’s desire, and the person they inflict, i.e. Manki. It would appear that hypermetrical remarks attributing verses to desire or Manki have been lost.

177.39According to Hindu mythology the Patala hell is one of the seven regions under the earth and is occupied by serpents and demons.

177.48For the first half of this verse see 174.45.

177.51This verse is a repetition of 174.46.

178.1On this subject people relate the ancient tradition: it is unusual for this formula to begin a canto. But in the Critical Edition ‘The Song of Bodhya’ is not separated from ‘The Song of ________