om death. The proverb is found _ib_. 252. 2;
_[=a]tmaty[=a]g[=i] hy adho y[=a]ti_. The holy-grass is used
in much the same way when R[=a]ma lies down by Ocean,
resolved to die or persuade Ocean to aid him. The rites (vs.
24) are "in the Upanishad."]

[Footnote 71: According to XII. 59. 80-84, the 'treatise of
Brihaspati' comes from Civa through Brahm[=a] and Indra.]

[Footnote 72: In Buddhism Yama's messengers are Yakkhas.
Scherman, _loc. cit_. p. 57.]

[Footnote 73: Compare II. 22. 26: _gaccha yamak[s.]ayam_,
'go to Yama's destruction'; whereas of a good man it is
said, 'I will send Indra a guest' (VII, 27.8).]

[Footnote 74: _Yamasya sadana_. III. 11. 66. He now has
hells, and he it is who will destroy the world. He is called
'the beautiful' (III. 41. 9), so that he must, if one take
this Rudrian epithet with the citation above, be loosely
(popularly) identified with Civa, as god of death. See the
second note below.]

[Footnote 75: The old story of a mortal's visit to Yama to
learn about life hereafter (_Cat. Br._ xi. 6.1; Katha Up.,
of N[=a]ciketas) is repeated in xiii. 71.]

[Footnote 76: v. 42. 6: _Civa[h.] civ[=a]n[=a]m acivo
'civ[=a]n[=a]m_ (compare xii 187. 27: 'only fools say that
the man is dead'). Dharma (Justice) seems at times to be the
same with Yama. M[=a]ndavya goes to Dharma's _sadana_, home
(compare Yama's _sadana_), just as one goes to Yama's, and
interviews him on the justice of his judgments. As result of
the angry interview the god is reborn on earth as a man of
low caste, and the law is established that a child is not
morally responsible for his acts till the twelfth year of
his age (i.108. 8 ff.). When Kuru agrees to give half his
life in order to the restoration of Pramadvar[=a], his wife,
they go not to Yama but to Dharma to see if the exchange may
be made, and he agrees (i. 9. 11 ff., a masculine
S[=a]vitr[=i]i).]

[Footnote 77: The hells are described in xii. 322. 29 ff.
The sight of 'golden trees' presages death (_ib._ 44).]

[Footnote 78: The ordinary rule is that "no sin is greater
than untruth," xii. 162. 24, modified by "save in love and
danger of life" (Laws, _passim_).]

[Footnote 79: The same scenes occur in Buddhistic writings,
where Yakkhas ask conundrums. For example,