^98:2 The deep sushupta sleep is meant, in which personal consciousness is lost, and the self for a time absorbed in the Highest Self. Sleep is produced by fatigue. Speech, mind, and the senses rest, breath only remains awake, and the giva, the living soul, in order to recover from his fatigue, returns for a while to his true Self (atma). The Sat must be taken as a substance, nay, as the highest substance or subject, the Brahman. The whole purpose of the Upanishad is obscured if we translate sat or satyam by truth, instead of the True, the true one,to ontus on.

^99:1 This is one of the many recognised plays on words in the Upanishads and the Vedanta philosophy. Svapiti, he sleeps, stands for sva (his own), i.e. the self, and apita, gone to.

^99:2 The commentator takes prana here in the sense of Sat, which it often has elsewhere. If so, this illustration would have the same object as the preceding one. If we took prana in the sense of breath, breath being the result of water, this paragraph might be taken to explain the resignation of the living Self to its bondage to breath, while on earth.

^99:3 That food is the root of the body is shown by the commentator in the following way: Food when softened by water and digested becomes a fluid, blood (sonita). From it comes flesh, from flesh fat, from fat bones, from bones marrow, from marrow seed. Food eaten by a woman becomes equally blood (lohita), and from seed and blood combined the new body is produced. We must always have before us the genealogical table:--

Sat, to on.
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Tegas (fire) = Vak (speech).
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Ap (water) = Prana (breath).
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Anna (earth)= Manas (mind).

^100:1 If a man dies, the first thing which his friends say is, He speaks no more. Then, he understands no more. Then, he moves no more. Then, he is cold.