^9:3 I read anupramanat. Other interpretations: If it is taught by one who is identified with the Self, then there is no uncertainty. If it has been taught as identical with ourselves, then there is no perception of anything else. If it has been taught by one who is identified with it, then there is no failure in understanding it (agati).

^9:4 Apaneya; should it be apanaya, as afterwards sugnanaya?

^9:5 Because you insist on my teaching it to thee.

^9:6 Unless no is negative, for Yama, at first, does not like to communicate his knowledge.

^9:7 The words in parentheses have been added in order to remove the otherwise contradictory character of the two lines.

^10:1 Cf. Khand. Up. VII, 12, 2.

^10:2 Yama seems here to propound the lower Brahman only, not yet the highest. Deva, God, can only be that as what the Old, i.e. the Self in the heart, is to be recognised. It would therefore mean, he who finds God or the Self in his heart. See afterwards, verse 21.

^10:3 Cf. Svet. Up. IV, 9; Bhag. Gita VIII, 11.

^11:1 As to verses 18 and 19, see Bhag. Gita II, 19, 20.

^11:2 Cf. Svet. Up. III, 2 0; Taitt. Ar. X, 12, 1.

^11:3 The commentator translates 'through the tranquillity of the senses,' i.e. dhatuprasadat, taking prasada in the technical sense of samprasada. As to kratu, desire, or rather, will, see Brih. Ar. IV, 4; 5.

^11:4 Cf. Tal. Up, 5.

^11:5 Cf. I, 7-9; Mund. Up. III, 2, 3; Bhag. Gita I, 53.

^11:6 In whom all disappears, and in whom even death is swallowed up.