My best thanks are due to Pa/nd/its Rama Mi/s/ra Sastrin and Ga@ngadhara Sastrin of the Benares Sanskrit College, whom I have consulted on several difficult passages.  Greater still are my obligations to Pa/nd/it Ke/s/ava Sastrin, of the same institution, who most kindly undertook to read a proof of the whole of the present volume, and whose advice has enabled me to render my version of more than one passage more definite or correct.

Notes: 

[Footnote 19:  Nanu vidusho z pi setikartavyatakopasananirv/ri/ttaye v/ri/shyannadiphalanish/t/any eva katha/m/ tesha/m/ virodhad vina/s/a u/k/yate.  Tatraha pate tv iti. Sarirapate tu tesha/m/ vina/s/a/h/ sarirapatad urdhv/m/ tu vidyanugu/n/ad/ri/sh/t/aphalani suk/ri/tani na/s/yantity artha/h/.]

[Footnote 20:  Upalabhyate hi devayanena pantha ga/kkh/ato vidushas tam pratibruuyat satyam bruyad iti kandramasa sa/m/vadava/k/anena sarirasadbhava/h/, ata/h/ sukshma/s/ariram anuvartate.]

[Footnote 21:  When the jiva has passed out of the body and ascends to the world of Brahman, it remains enveloped by the subtle body until it reaches the river Vijara.  There it divests itself of the subtle body, and the latter is merged in Brahman.].

[Footnote 22:  Kim aya/m/ para/m/, yotir upasampanna/h/ saivabandhavinirmukta/h/ pratyagatma svatmana/m/ paramatmana/h/ p/rit/hagbhutam anubhavati uta tatpraharataya tadavibhaktam iti visnye so, snate sarvan kaman saha brahma/n/a vipas/k/ita pasya/h/ pasyate rukmavar/n/a/m/ kartaram isa/m/ purusha/m/ brahmayoni/m/ tada vidvin pu/n/yapape vidhuya nirangana/h/ parama/m/ samyam upaiti ida/m/ jnanam upasritya mama sadharinyam agata/h/ sarve, punopajayante pralayena vyathanti ketyadysruysm/nt/ibhyo muktasta pare/n/a sahityasamyasadharmyavagamat p/ri/thagbhutam anubhavatiu prapte u/k/yate.  Avibhageneti.  Parasmad brahmana/h/ svatmanam avibhagenanubhavati mukta/h/.  Kuta/h/.  D/ri/shtatvat.  Para/m/ brahmopasampadya niv/ri/ttavidyanrodhanasya yathatathyena svatamano d/ri/sh/ta/tvat.  Svatmana/h/ ssvarupa/m/ hi tat tvam asy ayam atma brahma aitadatmyam ida/m/ sarva/m/ sarva/m/ khalv ida/m/ brahnetyadisamanadhikara/n/yanirdesai/h/ ya atmani tishtan atmano ntaro yam atma na veda yastatma sarira/m/ ya atmanam antaro yamayati atmantaryamy am/ri/tah anta/h/ pravishta/h/ sasta ananam ityadibhis ka paramatmatmaka/m/ ta/kk/haritataya tatprakatabhutam iti pratipaditam avashitei iti kasak/ri/stnety atrato vibhagenaha/m/ brahmasmity cvanubhavati.]

[Footnote 23:  Sa@nkara’s favourite illustrative instance of the magician producing illusive sights is—­significantly enough—­not known to the Sutras.]

[Footnote 24:  Cp.  Gough’s Philosophy of the Upanishads, pp. 240 ff.]

[Footnote 25:  It is well known that, with the exception of the Svitasvatara and Maitrayaniya, none of the chief Upanishads exhibits the word ‘maya.’  The term indeed occurs in one place in the B/ri/hadara/n/yaka; but that passage is a quotation from the Rik Sa/m/bita in which maya means ‘creative power.’  Cp.  P. Regnaud, La Maya, in the Revue de l’Histoire des Religions, tome xii, No. 3, 1885.]