[Footnote 93:  Ananda Giri comments as follows:  paroktanupapatlim nirasitum p/rikkh/ati idam iti.  Prak/ri/tyarthabhavat pratyayarthabhavad va brahma/n/o sarvaj/n/ateti pra/s/nam eva praka/t/ayati katham iti.  Prathama/m/ pratyaha yasyeti.  Ukta/m/ vyatirckadvara viyz/rin/oti anityatve hiti.  Dvitiya/m/ sa@nkate j/n/aneti.  Svato nityasyapi j/n/anasya tattadarthava/kkh/innasya karyatvat tatra svatantryam pratyayartho brahma/n/a/h/ sidhyatity aha.—­The knowledge of Brahman is eternal, and in so far Brahman is not independent with regard to it, but it is independent with regard to each particular act of knowledge; the verbal affix in ‘janati’ indicating the particularity of the act.]

[Footnote 94:  In the second Kha/nd/a of the sixth Prapa/th/aka of the Ch.  Up. ‘aikshata’ is twice used in a figurative sense (with regard to fire and water); it is therefore to be understood figuratively in the third passage also where it occurs.]

[Footnote 95:  So that, on this latter explanation, it is unnecessary to assume a figurative sense of the word ‘thinking’ in any of the three passages.]

[Footnote 96:  A wicked man meets in a forest a blind person who has lost his way, and implores him to lead him to his village; instead of doing so the wicked man persuades the blind one to catch hold of the tail of an ox, which he promises would lead him to his place.  The consequence is that the blind man is, owing to his trustfulness, led even farther astray, and injured by the bushes, &c., through which the ox drags him.]

[Footnote 97:  Cp. above, p. 30.]

[Footnote 98:  So according to the commentators, not to accept whose guidance in the translation of scholastic definitions is rather hazardous.  A simpler translation of the clause might however be given.]

[Footnote 99:  With reference to Ch.  Up.  VI, 8, 2.]

[Footnote 100:  The wise one, i.e. the highest Self; which as jivatman is conversant with the names and forms of individual things.]

[Footnote 101:  I.e. it is looked upon as the object of the devotion of the individual souls; while in reality all those souls and Brahman are one.]

[Footnote 102:  Qualities, i.e. the attributes under which the Self is meditated on; limiting conditions, i.e. the localities—­such as the heart and the like—­which in pious meditation are ascribed to the Self.]

[Footnote 103:  Ananda Giri reads avish/t/asya for avishk/ri/tasya.]

[Footnote 104:  Cp. the entire passage.  All things are manifestations of the highest Self under certain limiting conditions, but occupying different places in an ascending scale.  In unsentient things, stones, &c. only the satta, the quality of being manifests itself; in plants, animals, and men the Self manifests itself through the vital sap; in animals and men there is understanding; higher thought in man alone.]