^143:3 According to the commentator, the essence of food, which produces blood, from which the germ receives life and becomes an embryo and a living being.

^143:4 Because they excite the fire of love. Comm.

^143:5 The commentator explains satya, the true, by the eye, because the sun owes its origin to the eye.

^144:1 Read srautra instead of srotra; see Brih. Ar. Up. II, 5, 6.

^144:2 Shadow, khaya, is explained here by agnana, ignorance, not by gnana, knowledge.

^145:1 Angaravakshayana is explained as a vessel in which coals are extinguished, and Anandagiri adds that Yagnavalkya, in saying that Sakalya was made an angaravakshayana by his fellow Brahmans, meant that he was given up by them as a victim, in fact that he was being burnt or consumed by Yagnavalkya. I should prefer to take angaravakshayana in the sense of ulmukavakshayana, an instrument with which one takes burning coals from the fire to extinguish them, a pair of tongs. Read sandamsa instead of sandesa. Kshi with ava means to remove, to take away. We should call an angaravakshayana a cat's paw. The Brahmanas used Sakalya as a cat's paw.

^145:2 It seems better to take kim as the interrogative pronoun than as an interrogative particle.

^146:1 Heart stands here for buddhi and manas together. Comm.

^146:2 In the text, published by Dr. Roer in the Bibliotheca Indica, a sentence is left out, viz. hridaya ity uvaka, hridayena hi rupani ganati, hridaye hy eva rupani pratishthitani bhavantity.

^147:1 Diksha is the initiatory rite for the Soma sacrifice. Having sacrificed with Soma which has to be bought, the sacrificer becomes endowed with wisdom, and wanders to the North, which is the quarter of Soma.

^148:1 A term of reproach, it may be a ghost or preta, because ahani liyate, it disappears by day.

^148:2 Because the prana would run away, if it were not held back by the apana.

^148:3 Because the apana would run down, and the prana up, if they were not held back by the vyana.

^148:4 Because all three, the prana, apana, and vyana, would run away in all directions, if they were not fastened to the udana.

^148:5 The Samana can hardly be meant here for one of the five pranas, generally mentioned before the udana, but, as explained by Dvivedaganga, stands for the Sutratman. This Sutratman abides in the Antaryamin, and this in the Brahman (Kutastha), which is therefore described next. Could Samana be here the same as in IV, 3, 7?

^149:1 See before, II, 3, 6; also IV, 2, 4; IV, 4, 22; IV, 5, 115.

^149:2 Dividing them according to the different abodes, worlds, and persons, and uniting them at last in the heart.

^150:1 In the Madhyandina-sakha, p. 1080, tasmat tadatunnat, instead of tasmat tadatrinnat.

^150:2 Sankara seems to have read snavavat, instead of snava, tat sthiram, as we read in both Sakhas.