^313:3 Technical terms, afterwards adopted by the Sankhya philosophers.

^313:4 Professor Cowell observes that the term visesha, as here applied to the five gross elements, occurs in the Sankhya-karika, ver. 38.

^314:1 Five receptive, five active organs, and four kinds of consciousness.

^314:2 Its very development proves it to be food. Cowell.

^315:1 Khand. Up. VII, 9, 1.

^315:2 Taitt. Up. II, 2.

^316:1 As food depends on time, therefore time is praised, which again depends on the sun, which is a form of the Self.

^317:1 Thus, the commentator says, the existence of the lamp can be proved by the light of the lamp, as the existence of time is proved by what we see, the rising of the sun. All this is very obscure.

^318:1 Brahman used as neuter, but immediately followed by eko 'nantah, &c.

^318:2 After having explained the form of what is to be meditated on and the mode of meditation, the Upanishad now teaches the Yoga which serves to keep our thoughts in subjection, and to fix our thoughts on the object of meditation. See Yoga-Sutras II, 29.

^319:1 The fourth stage is meant for the thinking Self, the earlier stages being waking, slumbering, and sleep.

^319:2 Professor Cowell offers two renderings of this difficult passage: 'This which is called prana, i.e. the individual soul as characterised by the subtil body, will thus no longer appear in its separate individuality from the absence of any conscious subject; or, this subtil body bearing the name of intellect will thus become void of all objects.'

^320:1 The commentator remarks that this process is called Lambikayoga, and the state produced by it Unmani or Unmanibhava; see amanibhava, in VI, 34, ver. 7.

^320:2 I should have preferred to translate atmanam atmana pasyati by 'he sees his Self by his Self,' but the commentator takes a slightly different view, and says itthambhave tritiya; paramatmarupena pasyati.

^320:3 Cf. Katha Up. V I, 16 Prasna Up. III, 6 (p. 277).

^320:4 If we read samyogya we must follow the commentator in translating by 'uniting the senses with the prana and the manas.'

^320:5 Let the Self perceive the Self.

^321:1 Cf. Mahabharata XII, 8540; Sarvadarsana-sangraha, p. 147; Cowell's Translation, p. 271.

^322:1 The commentator takes deva as devah, though the accent is against it; see Schroeder, Uber die Maitrayani Samhita, p. 9, l. 11.

^322:2 Should it not be, 'darkness is the mark?'

^322:3 Atamavishta, explained as an irregular compound, atama-avishtam, tama-avesanarahitam.

^322:4 Cf. Bhagavadgita XV, 12.

^323:1 Cf. VI, 4.

^323:2 Cf. Svetasvatara-upanishad III, 10.