^330:3 See Ait. Up. III, 2. Here we find dhriti (holding), smriti (remembering), pragnanam (knowledge), but not buddhi. Pragnanam seems the right reading, and is supported by M.

^330:4 See before, VI, 26.

^330:5 Revelation is here the rendering of Upanishad, upanigamayitritvat sakshadrahasyam, and the true (sattya) is explained first by the five elements, and then by that which is their real essence.

^330:6 See Khand. Up. VI, 1. The explanations given of these literary titles are on the whole the same as those we had before in similar passages. What is peculiar to Ramatirtha is that he explains Upanishad by such passages as we had just now, viz. its Upanishad is that it is the true of the true. The Slokas are, explained as verses like those in VI, 19, akittam kittamadhyastham. The Sutras are explained as comprehensive sentences, such as II, 2, ayam vava khalv atma te. Anuvyakhyanas are taken as explanations following on the Sutra in II, 2, beginning with atha ya eshokkhvasavishtambhanena. The Vyakhyanas are taken as fuller statements of the meaning contained in the Sutra, such as the dialogue between the Valakhilyas and Kratu.

^332:1 Epithets of Agni, the sacrificial-fire, pavamana applying to the Garhapatya-fire, pavaka to the Dakshina-fire, and suki to the Ahavaniya-fire. The construction of the sentence, however, is imperfect.

^332:2 This means, he ought to perform it.

^333:1 Dies in the fireplace.

^333:2 M. reads upasamyati twice.

^333:3 M. reads satyakaminah.

^333:4 The commentator inserts a negative.

^333:5 M. reads samsarah.

^333:6 This is very like the teaching of the Dhammapada, I, 1.

^333:7 Cf. Ind. Stud. II, 60. Brahmavindu Up. v. 1, where we read kamasankalpam, as in MS. M.

^333:8 See note to VI, 20.

^333:9 M. reads mokshaska and seshas tu. The commentator says that this line is easy, but it is so by no means. Professor Cowell translates granthavistarah by book-prolixity, but this sounds very strange in an Upanishad. I am not satisfied with my own translation, but it may stand till a better one is found. M. reads grindhavistarah. The granthis are mentioned in Khand. Up. VII, 26; Kath. Up. VI, 15.

^334:1 M. reads nirdhuta.

^334:2 M. reads karaneti.

^334:3 M. reads vishayasaktam muktyai.

^334:4 Next follow invocations to be addressed to the deities.

^335:1 The verse occurs in a more original form in Tal. Up. 15.

^335:2 The commentator adds iti after aham.

^335:3 Khand. Up. I, 6, 6; Svet. Up. V, 10.

^335:4 'The eight feet are explained as the eight regions, or aroga and the rest. The swan is the sun. The three threads are the three Vedas; see Kul. Up. I, 1; Ind. Stud. IX, 11--ashtapadam sukir hamsam trisutram manim avyayam, dvivartamanam taigasaiddham sarvah pasyan na pasyati. Here the eight feet are explained as the five elements, manas, buddhi, and ahankara.