Footnote 142:[(return)]
Freedom from impurity can result only from the knowledge that the individual soul is in reality Brahman. The commentators explain rajas by avidyâ.
Footnote 143:[(return)]
Tadartham iti, jîvasya brahmasiddhyartham iti yâvat, kaitanyakhâyâpannâ dhîhsukhâdinâ parinamata iti, tatra purushozpi bhaktritvam ivânubhavati na tattvata iti vaktum adhyâropayati. Ânanda Giri.
Footnote 144:[(return)]
Who, somebody might say, is to be understood here, because immortality and similar qualities belong to him not somehow only, but in their true sense.
Footnote 145:[(return)]
The tîkâs say that the contents of this last sentence are hinted at by the word 'and' in the Sûtra.
Footnote 146:[(return)]
I.e. at the beginning of the instruction which the sacred fires give to Upakosala, Ch. Up. IV, 10 ff.
Footnote 147:[(return)]
Which words conclude the instruction given by the fires, and introduce the instruction given by the teacher, of which the passage 'the person that is seen in the eye,' &c. forms a part.
Footnote 148:[(return)]
Âsrayântarapratyayasyâsrayântare kshepah pratîkah, yathâ brahmasabdah paramâtmavishayo nâmâdishu kshipyate. Bhâ.
Footnote 149:[(return)]
The following sentences give the reason why, although there is only one Brahman, the word Brahman is repeated.
Footnote 150:[(return)]
According to Scripture, Nira@nkusam sarvaniyantritvam srautam na ka tâdrise sarvaniyantari bhedo na kânumânam srutibhâditam uttishthati. Ânanda Giri. Or else, as Go. Ân. remarks, we may explain: as the highest Self is not really different from the individual soul. So also Bhâmatî: Na hânavasthâ, na hi niyantrantaram tena niyamyate kim tu yo jîvo niyantâ lokasiddhah sa paramâtmevopâdhyavakkhedakalpitabhedah.
Footnote 151:[(return)]
Vrittikridvyâkhyâm dûshayati, Go. Ân.; ekadesinam dûshayati, Ânanda Giri; tad etat paramatenâkshepasamâdhânâbhyâm vyâkhyâya svamatena vyâkashte, punah sabdozpi pûrvasmâd visesham dyotayann asyeshtatâm sûkayati, Bhâmatî.—The statement of the two former commentators must be understood to mean—in agreement with the Bhâmatî—that Sa@nkara is now going to refute the preceding explanation by the statement of his own view. Thus Go. Ân. later on explains 'asmin pakshe' by 'svapakshe.'