[Footnote 120:  The doubt about the meaning of a word is preferably to be decided by means of a reference to preceding passages; where that is not possible (the doubtful word occurring at the beginning of some new chapter) complementary, i.e. subsequent passages have to be taken into consideration.]

[Footnote 121:  The v/ri/ttikara, the commentators say.]

[Footnote 122:  I.e. which has not been mixed with water and earth, according to Ch.  Up.  VI, 3, 3.  Before that mixture took place light was entriely separated from the other elements, and therefore bounded by the latter.]

[Footnote 123:  So as to justify the assumption that such a thing as non-tripartite light exists at all.]

[Footnote 124:  Brahma/n/o vyava/kkh/idya teja/h/samarpakatva/m/ vi/s/eshakatvam, tadabhavozvi/s/eshakatvam.  An.  Gi.]

[Footnote 125:  If we strictly follow the order of words in the original.]

[Footnote 126:  Svasamarthyena sarvanamna/h/ sannihitaparamar/s/itvava/s/ena.]

[Footnote 127:  The v/ri/ttikara according to Go.  An. in his tika on the bhashya to the next Sutra.]

[Footnote 128:  Concerning the difficulty involved in this interpretation, cp.  Deussen, p. 183, note.]

[Footnote 129:  The text runs, ‘astitve ka pra/n/ana/m/ ni/hs/reyasam,’ and Go.  An. explains ’astitve pra/n/asthitau pra/n/ana/m/ indriya/n/am sthitir ity arthata/h/ srutim aha.’  He as well as An.  Gi. quotes as the text of the scriptural passage referred to ’athato ni/hs/reyasadanam ity adi.’  But if instead of ‘astitve ka’ we read ‘asti tv eva,’ we get the concluding clause of Kau.  Up.  III, 2, as given in Cowell’s edition.].

[Footnote 130:  Whence we know that the interior Self referred to in the Kau.  Up. is Brahman.]

[Footnote 131:  I.e. spontaneous intuition of supersensible truth, rendered possible through the knowledge acquired in former existences.]

[Footnote 132:  Ima/m/ sariram instead of ida/m/ sariram.]

[Footnote 133:  Pa/nk/a sabdadaya/h/ pa/nk/a p/ri/thivyadaya/s/ ka da/s/a bhutamatra/h/ pa/nk/a buddhindriya/n/i pa/nk/a buddhaya iti da/s/a praj/n/amatra/h/.  Yadva j/n/anendriyartha/h/ pa/nk/a karzmendriyartha/s/ ka pa/nk/eti da/s/a bhutamatra/h/ dvividhanindriya/n/i praj/n/amatra da/s/eti bhava/h/.  An.  Gi.]

[Footnote 134:  Viz. by the v/ri/ttikara.]

[Footnote 135:  Ihapi tad yujyate explaining the ‘iha tadyogat’ of the Sutra.]

SECOND PADA.

REVERENCE TO THE HIGHEST SELF!