[Footnote 6:  Compare Weber, Ind.  Lit. p. 171; Mueller,
     loc. cit. p. lxviii.]

[Footnote 7:  The relation between the Br[=a]hmanas (ritual works discussed in the last chapter) and the early Upanishads will be seen better with the help of a concrete example.  As has been explained before, Rig Veda means to the Hindu not only the ‘Collection’ of hymns, but all the library connected with this collection; for instance, the two Br[=a]hmanas (of the Rig Veda), namely, the Aitareya and the K[=a]ush[=i]taki (or C[=a]nkh[=a]yana).  Now, each of these Br[=a]hmanas concludes with an [=A]ranyaka, that is, a Forest-Book (ara[n.]ya, forest, solitude); and in each Forest Book is an Upanishad.  For example, the third book of the K[=a]ush[=i]taki [=A]ranyaka is the K[=a]ush[=i]taki Upanishad.  So the Ch[=a]ndogya and Brihad [=A]ranyaka belong respectively to the S[=a]man and Yajus.]

[Footnote 8:  This teaching is ascribed to C[=a]ndilya, to whose heresy, as opposed to the pure Vedantic doctrinc of Cankara, we shall have to revert in a later chapter.  The heresy consists, in a word, in regarding the individual spirit as at any time distinct from the Supreme Spirit, though C[=a]ndilya teaches that it is ultimately absorbed into the latter.]

     [Footnote 9:  “God’ Who’ is air, air (space) is God ’Who’,”
     as if one said ‘either is aether.’]

     [Footnote 10:  ‘Did penance over,’ as one doing penance
     remains in meditation.  ‘Brooded’ is Mueller’s apt word for
     this abhi-tap.]

     [Footnote 11:  Compare Brihad [=A]ran.  Up. 6. 3. 7.]

     [Footnote 12:  This is the karma or sams[=a]ra doctrine.]

     [Footnote 13:  In J.U.B. alone have we noticed the formula
     asserting that ’both being and not-being existed in the
     beginning’ (1. 53. 1; JAOS.  XVI. 130).]

[Footnote 14:  Opposed is 3. 19. 1 and T[=a]itt.  Up. 2. 7. 1 (Br.  II. 2. 9. 1, 10):  “Not-being was here in the beginning.  From it arose being.”  And so Cat.  Br.  VI. 1. 1. 1 (though in word only, for here not-being is the seven spirits of God!)]

[Footnote 15:  As the Vedic notion of not-being existing before being is refuted, so the Atharvan homage to Time as Lord is also derided (Cvet. 6) in the Upanishads.  The supreme being is above time, as he is without parts (ib.).  In this later Upanishad wisdom, penance, and the grace of God are requisite to know brahma.]

[Footnote 16:  This Vedic [Greek:  Adgos] doctrine is conspicuous in the Br[=a]hmana.  Compare Cat.  Br.  VII. 5. 2. 21:  “V[=a]c ([Greek:  Adgos]) is the Unborn one; from V[=a]c the all-maker made creatures.”  See Weber, Ind.  Stud.  IX. 477 ff.]

[Footnote 17:  Compare J.U.B. i. 56. 1, ’Water (alone) existed in the beginning.’