^274:5 If ritavah is here the genitive of ritu, its meaning would be the ordainer of the seasons; cf. Hibbert Lectures, p. 247. Vikakshana is applied to the moon again, II, 9, and the throne of Brahman also is called vikakshana, I, 3.

^274:6 Kh. Up. V, 4-8.

^275:1 The commentator takes ritavah as an accusative. I take it as a vocative, and as used in a sense analogous to the Zend ratu, an epithet of Ahura. Darmesteter, Ormazd, p. 12, n. 3.

^275:2 If a person fears heaven (svarga) as much as hell, because neither gives final liberation, then he is fit to proceed to a knowledge of Brahman. It would seem that after this, this person is in the same position as the other who, objecting to remain in the moon, was set free at once.

^275:3 Consisting of ari's, enemies, such as love, anger, &c. In the Kh. Up. VIII, 5, 3, it is called Ara.

^275:4 Explained to mean, killing the sacrifice, which consists in a desire for Brahman.

^275:5 The same as the asvatthah somasavanah in Kh. Up. VIII, 5, 3

^276:1 Vibhunamakam pramitam sabhasthalam.

^276:2 Some MSS. read phanahastah, and the commentator explains phana by abharana.

^276:3 Though brahman is used here as a neuter, it refers to the conditioned Brahman.

^276:4 Samprativid is here explained as brahmavidyasunya, ignorant, while in other places (Ait. Ar. II, 3, 1) it stands for samyagabhigna. If the latter is the true meaning, we might read here tam itvasamprativido.

^277:1 Cf. Atharva-veda XV; Aufrecht, in Indische Studien I, p. 122.

^278:1 Sheets or coverings seem more applicable here than mere threads forming the woof and warp; cf. Aufrecht, Indische Studien I, p. 131.

^278:2 I read udgitha upasrih, srir upabarhanam. The Atharva text has udgitho 'pasrayah.

^278:3 This passage is corrupt, and the various readings and various interpretations of the commentators do not help us much. One view, which I have followed, as far as possible, is that it had to be explained how the same being could be the child of the seasons, or living from year to year, and, at the same time, born of the light. The answer is, Because light is the seed or cause of the year, and the year the cause of everything else. I take no responsibility for this view, and I see no way of discovering the original reading and the original meaning of these sentences.

^279:1 it sprang from water and the other elements. Comm. Professor Weber proposes to translate apah by Erlangungen, acquisitions, with reference to apnoshi, 'how dost thou acquire my names?' in what precedes.

^279:2 Who knows the conditioned and mythological form of Brahman as here described, sitting on the couch.