^101:1 We miss the annasyatma, the Self of food, mentioned in the Kaush. Up., and evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured out and poured forth, are explained as referring to the principal and the secondary sacrifices.

^102:1 Here the Kaush. Up. has the Self of the name, instead of pratirupa, likeness. The commentator thinks that they both mean the same thing, because a name is the likeness of a thing. Another text of the Kaush. Up. gives here the Self of light. Pratirupa in the sense of likeness comes in later in the Kaush. Up., section 11.

^103:1 'In the Atman, in Pragapati, in the Buddhi, and in the heart.' Comm.

^103:2 It is difficult to know what is meant here by atman and atmanvin. In the Kaush. Up. Agatasatru refers to Pragapati, and the commentator here does the same, adding, however, buddhi and hrid. Gough translates atmanvin by 'having peace of mind.' Deussen, p. 195, passes it over.

^103:3 These names are given here as they occur in the Kaushitaki-upanishad, not as in the Brihadaranyaka-upanishad, where the first name was atishthah sarvesham bhutanam murdha raga. This throws an important light on the composition of the Upanishads.

^104:1 The ether in the heart is meant for the real Self. He has come to himself, to his Self, i.e. to the true Brahman.

^104:2 Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he goes towards, so that 'he sleeps' must be interpreted as meaning 'he comes to his Self.' In another passage it is explained by svam apito bhavati. See Sankara's Commentary on the Brih. Ar. Up. vol. i, p. 372.

^105:1 'Not the pericardium only, but the whole body.' Comm.