[Footnote 203:  I.e. it is not directly one idea, for it has for its object more than one letter; but it may be called one in a secondary sense because it is based on the determinative knowledge that the letters, although more than one, express one sense only.]

[Footnote 204:  Which circumstance proves that exalted knowledge appertains not only to Hira/n/yagarbha, but to many beings.]

[Footnote 205:  Viz. naraka, the commentaries say.]

[Footnote 206:  Asmin kalpe sarvesham pra/n/inam dahapakapraka/s/akari yozyam agnir d/ris/yate sozyam agni/h/ purvasmin kalpe manushya/h/ san devatvapadaprapaka/m/ karmanush/th/ayasmin kalpa etaj janma labdhavan ata/h/ purvasmin kalpe sa manushyo bhavini/m/ sa/m/j/n/am a/sri/tyagnir iti vyapadi/s/yate.—­Saya/n/a on the quoted passage.]

[Footnote 207:  As, for instance, ’So long as Aditya rises in the east and sets in the west’ (Ch.  Up.  III, 6, 4).]

[Footnote 208:  Whence it follows that the devas are not personal beings, and therefore not qualified for the knowledge of Brahman.]

[Footnote 209:  Yama, for instance, being ordinarily represented as a person with a staff in his hand, Varu/n/a with a noose, Indra with a thunderbolt, &c. &c.]

[Footnote 210:  On the proper function of arthavada and mantra according to the Mima/m/sa, cp.  Arthasa/m/graha, Introduction.]

[Footnote 211:  See above, p. 197.]

[Footnote 212:  Which can be offered by kshattriyas only.]

[Footnote 213:  Srautali@ngenanumanabadha/m/ dar/s/ayitva smartenapi tadbadha/m/ dar/s/ayati smartam iti.  Ki/m/ atra brahma am/ri/tam ki/m/ svid vedyam anuttamam, kintayet tatra vai gatva gandharvo mam ap/rikkh/ata, Vi/s/vavasus tato rajan vedantaj/n/anakovida iti mokshadharme janakayaj/n/avalkyasa/m/vadat prahladajagarasa/m/vada/k/ koktanumanasiddhir ity artha/h/.]

[Footnote 214:  As opposed to an action to be accomplished.]

[Footnote 215:  Of this nature is, for instance, the arthavada, ’Fire is a remedy for cold.’]

[Footnote 216:  Of this nature is, for instance, the passage ’the sacrificial post is the sun’ (i.e. possesses the qualities of the sun, luminousness, &c.; a statement contradicted by perception).]

[Footnote 217:  And therefore to suppose that a divinity is nothing but a certain word forming part of a mantra.]

[Footnote 218:  The rajasuya-sacrifice is to be offered by a prince who wishes to become the ruler of the whole earth.]

[Footnote 219:  In one of whose stages the being desirous of final emancipation becomes a deva.]

[Footnote 220:  The commentaries explain ‘therefore’ by ’on account of his being devoid of the three sacred fires.’  This explanation does not, however, agree with the context of the Taitt.  Sa/m/h.]

[Footnote 221:  The Sudra not having acquired a knowledge of Vedic matters in the legitimate way, i.e. through the study of the Veda under the guidance of a guru, is unfit for sacrifices as well as for vidya.]