e same way
as sacrifices are enjoined for the purpose of obtaining the heavenly
world and the like.]

[Footnote 71: The first passage shows that the Self is not joined to the
gross body; the second that it is not joined to the subtle body; the
third that is independent of either.]

[Footnote 72: Ananda Giri omits 'ata/h/.' His comment is:
p/ri/thagjij/n/asavishayatva/k/ /k/a dharmadyasp/ri/sh/t/atva/m/
brahma/n/o yuktam ityaha; tad iti; ata/h/ /s/abdapa/th/e dharmadyasparse
karmaphalavailaksba/n/ya/m/ hetuk/ri/tam.--The above translation follows
Govindananda's first explanation. Tat kaivalyam brahmaiva
karmaphalavilaksha/n/atvad ity artha/h/.]

[Footnote 73: Sampat. Sampan namalpe vastuny alambane samanyena
kena/k/in mahato vastuna/h/ sampadanam. Ananda Giri.]

[Footnote 74: In which passage the mind, which may be called endless on
account of the infinite number of modifications it undergoes, is
identified with the Vi/s/vedevas, which thereby constitute the chief
object of the meditation; the fruit of the meditation being immortality.
The identity of the Self with Brahman, on the other hand, is real, not
only meditatively imagined, on account of the attribute of intelligence
being common to both.]

[Footnote 75: Adhyasa/h/ /s/astratoitasmi/m/s taddhi/h/. Sampadi
sampadyamanasya pradhanyenanudhyanam, adhyase tu alambanasyeti
vi/s/esha/h/. Ananda Giri.]

[Footnote 76: Air and breath each absorb certain things, and are,
therefore, designated by the same term 'absorber.' Seya/m/
sa/m/vargad/ri/sh/t/ir vayau pra/n/e /k/a da/s/a/s/agata/m/ jagad
dar/s/ayati yatha jivatmani b/rim/ha/n/akriyaya
brahmad/ri/sh/t/iram/ri/tatvayaphalayakalpata iti. Bhamati.]

[Footnote 77: The butter used in the upa/ms/uyaja is ceremonially
purified by the wife of the sacrificer looking at it; so, it might be
said, the Self of him who meditates on Brahman (and who as
kart/ri/--agent--stands in a subordinate anga-relation to the karman of
meditation) is merely purified by the cognition of its being one with
Brahman.]

[Footnote 78: An hypothesis which might be proposed for the purpose of
obviating the imputation to moksha of non-eternality which results from
the two preceding hypotheses.]

[Footnote 79: Viz. things to be originated (for instance, gha/t/a/m/
karoti), things to be obtained (grama/m/ ga/kkh/ati), things to be
modified (suvar/n/a/m/ ku/nd/ala/m/ karoti), and things to be
ceremonially purified (vrihin prokshati).]

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