Footnote 25:[(return)]
It is well known that, with the exception of the Svitâsvatara and Maitrâyanîya, none of the chief Upanishads exhibits the word 'mâyâ.' The term indeed occurs in one place in the Brihadâranyaka; but that passage is a quotation from the Rik Sambitâ in which mâyâ means 'creative power.' Cp. P. Régnaud, La Mâyâ, in the Revue de l'Histoire des Religions, tome xii, No. 3, 1885.
Footnote 26:[(return)]
As is demonstrated very satisfactorily by Râmânuja.
Footnote 27:[(return)]
Gough, Philosophy of the Upanishads pp. 213 ff.
Footnote 28:[(return)]
I cannot discuss in this place the Mâyâ passages of the Svetâsvatara and the Maitrâyanîya Upanishads. Reasons which want of space prevents me from setting forth in detail induce me to believe that neither of those two treatises deserves to be considered by us when wishing to ascertain the true immixed doctrine of the Upanishads.
Footnote 29:[(return)]
The Îsvara who allots to the individual souls their new forms of embodiment in strict accordance with their merit or demerit cannot be called anything else but a personal God. That this personal conscious being is at the same time identified with the totality of the individual souls in the unconscious state of deep dreamless sleep, is one of those extraordinary contradictions which thorough-going systematisers of Vedântic doctrine are apparently unable to avoid altogether.
Footnote 30:[(return)]
That section of the introduction in which the point referred to in the text is touched upon will I hope form part of the second volume of the translation. The same remark applies to a point concerning which further information had been promised above on page v.
Footnote 31:[(return)]
Così tra questa
Immensità s'annega il pensier mio,
E il naufrago m' e dolce in qnesto mare.
LEOPARDI.