happy one (Siva), who also creates the elements , they have left the body.

Footnotes

^255:1 Sankara explains Brahmapare by brahmano hiranyagarbhat pare, or by parasmin brahmani, which comes to the same. Vignanatman adds khandasah paranipatah. As the termination e may belong to the locative singular or to the nom. dual, commentators vary in referring some of the adjectives either to brahman or to vidyavidye.

^255:2 Gudhe, lokair gnatum asakye, Sankarananda.

^255:3 Sankara explains ksharam, by samsritikaranam, amritam by mokshahetuh.

^255:4 Sankara explains that he is different from them, being only the sakshin, or witness. Sankarananda seems to have read Somya, i.e. Somavatpriyadarsana, as if Svetasvatvara addressed his pupil.

^255:5 Like a mother, see I, 9.

^255:6 Like a father.

^255:7 See on this verse the remarks made in the Introduction.

^255:8 The MSS. read yasmin for asmin, and patayas for yatayas, which the commentator explains by patin.

^255:9 The world, or the mulaprakriti, the net being the samsara.

^255:10 Sankara explains ekaikam by pratyekam, i.e. for every creature, such as gods, men, beasts, &c.

^255:11 I doubt whether mahatma should be translated by the great Self, or whether great would not be sufficient. The whole verse is extremely difficult.

^256:1 From Hiranyagarbha to insects; or beginning with Mariki.

^256:2 Cf. IV, 11; V, 2.

^256:3 MS. B. has prakyan, and explains it by purvotpannan.

^256:4 This is again a very difficult verse. I have taken visvayonih as a name for Brahman, possessed of that devatmasakti which was mentioned before, but I feel by no means satisfied. The commentators do not help, because they do not see the difficulty of the construction. If one might conjecture, I should prefer paket for pakati, and should write parinamayed yat, and viniyogayed yat, unless we changed yakka into yas ka.

^256:5 This verse admits of various translations, and requires also some metrical emendations. Thus Vignanatman explains vedaguhyopanishatsu very ingeniously by the Veda, i.e. that part of it which teaches sacrifices and their rewards; the Guhya, i.e. the Aranyaka, which teaches the worship of Brahman under various legendary aspects; and the Upanishads, which teach the knowledge of Brahman without qualities. These three divisions would correspond to the karmakanda, yogakanda, and gnanakanda (Gaimini, Patangali, Badarayana). See Deussen, Vedanta, p. 20. Mr. Gough and Dr. Roer take Brahmayoni as 'the source of the Veda,' or as the source of Hiranyagarbha. The irregular form vedate may be due to a corruption of vedante.

^257:1 Here begins the description of what is called the tvam (thou), as opposed to the tat (that), i.e. the living soul, as opposed to the Highest Brahman.

^257:2 The paths of vice, virtue, and knowledge.