^245:6 Cf. Bhagavadgita VIII, 9.

^245:7 Cf. Svet. Up. VI, 15.

^246:1 Divi, the sky, is explained by Sankara as dyotanatmani svamahimni.

^246:2 The pain of samsara, or transmigration. See Brihad. Up. IV, 3, 20 (p. 178).

^246:3 I feel doubtful whether the two names Bhagavat and Siva should here be preserved, or whether the former should be rendered by holy, the latter by happy. The commentator explains Bhagavat by

aisvaryasya samagrasya viryasya yasasah sriyah
Gnanavairagyayos kaiva shannam bhaga itirana.

[paragraph continues] Wilson, in his Essay on the Religious Sects of the Hindus, published in 1828, in the Asiatic Researches, XVI, p. 11, pointed out that this verse and another (Svet. Up. II, 2) were cited by the Saivas as Vedic authorities for their teaching. He remarked that these citations would scarcely have been made, if not authentic, and that they probably did occur in the Vedas. In the new edition of this Essay by Dr. Rost, 1862, the references should have been added.

^246:4 Sankara explains sattvasya by antahkaranasya.

^246:5 I take prapti, like other terms occurring in this Upanishad, in its technical sense. Prapti is one of the vibhutis or aisvaryas, viz. the power of touching anything at will, as touching the moon with the tip of one's finger. See Yoga-sutras, ed. Rajendralal Mitra, p. 121.

^246:6 Cf. Taitt. Ar. X, 71 (Anuv. 38, p. 858). Kath. Up. IV, 12-13; above, p. 16.

^247:1 The text has manvisa, which Sankara explains by gnanesa. But Weber has conjectured rightly, I believe, that the original text must have been manisha. The difficulty is to understand how so common a word as manisha could have been changed into so unusual a word as manvisa. See IV, 20.

^247:2 This is a famous verse of the Rig-veda, X, 90, 1; repeated in the Atharva-veda, XIX, 6, 1; Vag. Samh. XXXI, 1; Taitt. Ar. III, 12, 1. Sankara explains ten fingers' breadth by endless; or, he says, it may be meant for the heart, which is ten fingers above the navel.

^247:3 Sayana, in his commentary on the Rig-veda and the Taitt. Ar., gives another explanation, viz. he is also the lord of all the immortals, i.e. the gods, because they grow to their exceeding state by means of food, or for the sake of food.

^247:4 The gender changes frequently, according as the author thinks either of the Brahman, or of its impersonation as Isa, Lord.

^247:5 Sankara explains loka by nikaya, body.

^247:6 Cf. Kath. Up. V, 1.

^248:1 Cf. Taitt. Ar. X, 12 (10), p. 800; Kath. Up. II, 20; above, p. 11. The translation had to be slightly altered, because the Svetasvataras, as Taittiriyas, read akratum for akratuh, and isam for atmanah.

^248:2 Cf. Taitt. Ar. III, 13, 1; III, 12, 7.

^248:3 A. reads vedarudham, not B.

^248:4 A. and B. read brahmavadino hi pravadanti.