[Footnote 44:  Tatraiva/m/ sati evambhutavastutattvavadhara/n/e sati.  Bha.  Tasminn adhyase uktarityazvidyavmake sati.  Go.  Yatratmani buddhyadau va yasya buddhyader atmano vadhyasa/h/ tena buddhyadi-nasztmana va k/ri/tenasz/s/anayadidoshe/n/a kaitanyagu/n/ena katmanatma va vastuto na svalpenapi yujyate.  Ananda Giri.]

[Footnote 45:  Whether they belong to the karmaka/nd/a, i.e. that part of the Veda which enjoins active religious duty or the j/n/anaka/nd/a, i.e. that part of the Veda which treats of Brahman.]

[Footnote 46:  It being of course the function of the means of right knowledge to determine Truth and Reality.]

[Footnote 47:  The Bhamati takes adhish/th/anam in the sense of superintendence, guidance.  The senses cannot act unless guided by a superintending principle, i.e. the individual soul.]

[Footnote 48:  If activity could proceed from the body itself, non-identified with the Self, it would take place in deep sleep also.]

[Footnote 49:  I.e. in the absence of the mutual superimposition of the Self and the Non-Self and their attributes.]

[Footnote 50:  The Mima/m/sa, i.e. the enquiry whose aim it is to show that the embodied Self, i.e. the individual or personal soul is one with Brahman.  This Mima/m/sa being an enquiry into the meaning of the Vedanta-portions of the Veda, it is also called Vedanta mima/m/sa.]

[Footnote 51:  Nadhikarartha iti.  Tatra hetur brahmeti.  Asyartha/h/, kam ayam atha/s/abdo brahmaj/n/ane/kkh/ya/h/ kim vantar/n/itavi/k/arasya athave/kkh/avi/s/esha/n/aj/n/anasyarambhartha/h/.  Nadya/h/ tasya mima/m/sapravartikayas tadapravartyatvad anarabhyatvat tasya/s/ kottaratra pratyadhikara/n/am apratipadanat.  Na dvitiyoztha/s/abdenanantaryoktidvara vi/s/ish/t/adhikaryasamarpa/n/e sadhana/k/atush/t/ayasampannana/m/ brahmadhitadvi/k/arayor anarthitvad vi/k/aranarambhan na ka vi/k/aravidhiva/s/ad adhikari kalpya/h/ prarambhasyapi tulyatvad adhikari/n/a/s/ ka vidhyapekshitopadhitvan na t/ri/tiya/h/ brahmaj/n/anasyanandasakshatkaratvenadhikaryatve z pyapradhanyad atha/s/abdasambandhat tasman narambharthateti.  Ananda Giri.]

[Footnote 52:  Any relation in which the result, i.e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya.]

[Footnote 53:  He cuts off from the heart, then from the tongue, then from the breast.]

[Footnote 54:  Where one action is subordinate to another as, for instance, the offering of the prayajas is to the dar/s/apur/n/amasa-sacrifice, or where one action qualifies a person for another as, for instance, the offering of the dar/s/apur/n/amasa qualifies a man for the performance of the Soma-sacrifice, there is unity of the agent, and consequently an intimation of the order of succession of the actions is in its right place.]