ons mentioned above.]

[Footnote 202: With 'or else' begins the exposition of the finally
accepted theory as to the cause why the same letters are apprehended as
different. Hitherto the cause had been found in the variety of the
upadhis of the letters. Now a new distinction is made between
articulated letters and non-articulated tone.]

[Footnote 203: I.e. it is not directly one idea, for it has for its
object more than one letter; but it may be called one in a secondary
sense because it is based on the determinative knowledge that the
letters, although more than one, express one sense only.]

[Footnote 204: Which circumstance proves that exalted knowledge
appertains not only to Hira/n/yagarbha, but to many beings.]

[Footnote 205: Viz. naraka, the commentaries say.]

[Footnote 206: Asmin kalpe sarvesham pra/n/inam dahapakapraka/s/akari
yozyam agnir d/ris/yate sozyam agni/h/ purvasmin kalpe manushya/h/ san
devatvapadaprapaka/m/ karmanush/th/ayasmin kalpa etaj janma labdhavan
ata/h/ purvasmin kalpe sa manushyo bhavini/m/ sa/m/j/n/am a/sri/tyagnir
iti vyapadi/s/yate.--Saya/n/a on the quoted passage.]

[Footnote 207: As, for instance, 'So long as Aditya rises in the east
and sets in the west' (Ch. Up. III, 6, 4).]

[Footnote 208: Whence it follows that the devas are not personal beings,
and therefore not qualified for the knowledge of Brahman.]

[Footnote 209: Yama, for instance, being ordinarily represented as a
person with a staff in his hand, Varu/n/a with a noose, Indra with a
thunderbolt, &c. &c.]

[Footnote 210: On the proper function of arthavada and mantra according
to the Mima/m/sa, cp. Arthasa/m/graha, Introduction.]

[Footnote 211: See above, p. 197.]

[Footnote 212: Which can be offered by kshattriyas only.]

[Footnote 213: /S/rautali@ngenanumanabadha/m/ dar/s/ayitva smartenapi
tadbadha/m/ dar/s/ayati smartam iti. Ki/m/ atra brahma am/ri/tam ki/m/
svid vedyam anuttamam, /k/intayet tatra vai gatva gandharvo mam
ap/rikkh/ata, Vi/s/vavasus tato rajan vedantaj/n/anakovida iti
mokshadharme janakayaj/n/avalkyasa/m/vadat prahladajagarasa/m/vada/k/
/k/oktanumanasiddhir ity artha/h/.]

[Footnote 214: As opposed to an action to be accomplished.]

[Footnote 215: Of this nature is, for instance, the arthavada, 'Fire is
a remedy for cold.']

[Footnote 216: Of this nature is, for instance, the passage 'the
sacrificial post is the sun' (i.e. possesses the qualities of the sun,
luminousness, &c.; a statement