Footnote 237:[(return)]
So in the Mâdhyandina recension of the Upanishad; the Kânva recension has not the clause 'the food of food.'
Footnote 238:[(return)]
This in answer to the Sánkhya who objects to jana when applied to the prâna, &c. being interpreted with the help of lakshanâ; while if referred to the pradhâna, &c. it may be explained to have a direct meaning, on the ground of yaugika interpretation (the pradhâna being jana because it produces, the mahat &c. being jana because they are produced). The Vedãntin points out that the compound pañkajanâh has its own rûdhi-meaning, just as asvakarna, literally horse-ear, which conventionally denotes a certain plant.
Footnote 239:[(return)]
We infer that udbhid is the name of a sacrifice because it is mentioned in connexion with the act of sacrificing; we infer that the yûpa is a wooden post because it is said to be cut, and so on.
Footnote 240:[(return)]
Option being possible only in the case of things to be accomplished, i.e. actions.
Footnote 241:[(return)]
According to Go. Ân. in the passage, 'That made itself its Self' (II, 7); according to Ân. Giri in the passage, 'He created all' (II, 6).
Footnote 242:[(return)]
By the brâhmanas being meant all those brâhmanas who are not at the same time wandering mendicants.
Footnote 243:[(return)]
The comment of the Bhâmatî on the Sûtra runs as follows: As the sparks issuing from a fire are not absolutely different from the fire, because they participate in the nature of the fire; and, on the other hand, are not absolutely non-different from the fire, because in that case they could be distinguished neither from the fire nor from each other; so the individual souls also—which are effects of Brahman—are neither absolutely different from Brahman, for that would mean that they are not of the nature of intelligence; nor absolutely non-different from Brahman, because in that case they could not be distinguished from each other, and because, if they were identical with Brahman and therefore omniscient, it would be useless to give them any instruction. Hence the individual souls are somehow different from Brahman and somehow non-different.—The technical name of the doctrine here represented by Âsmarathya is bhedâbhedavâda.
Footnote 244:[(return)]
Bhâmatî: The individual soul is absolutely different from the highest Self; it is inquinated by the contact with its different limiting adjuncts. But it is spoken of, in the Upanishad, as non-different from the highest Self because after having purified itself by means of knowledge and meditation it may pass out of the body and become one with the highest Self. The text of the Upanishad thus transfers a future state of non-difference to that time when difference actually exists. Compare the saying of the Pâñkarâtrikas: 'Up to the moment of emancipation being reached the soul and the highest Self are different. But the emancipated soul is no longer different from the highest Self, since there is no further cause of difference.'—The technical name of the doctrine advocated by Audulomi is satyabhedavâda.
Footnote 245:[(return)]
Compare the note to the same mantra as quoted above under I, 1, 11.
Footnote 246:[(return)]
And not the relation of absolute identity.