contradicted by perception).]

[Footnote 217: And therefore to suppose that a divinity is nothing but a
certain word forming part of a mantra.]

[Footnote 218: The rajasuya-sacrifice is to be offered by a prince who
wishes to become the ruler of the whole earth.]

[Footnote 219: In one of whose stages the being desirous of final
emancipation becomes a deva.]

[Footnote 220: The commentaries explain 'therefore' by 'on account of
his being devoid of the three sacred fires.' This explanation does not,
however, agree with the context of the Taitt. Sa/m/h.]

[Footnote 221: The /S/udra not having acquired a knowledge of Vedic
matters in the legitimate way, i.e. through the study of the Veda under
the guidance of a guru, is unfit for sacrifices as well as for vidya.]

[Footnote 222: The li@nga contained in the word '/S/udra' has no proving
power as it occurs in an arthavada-passage which has no authority if not
connected with a corresponding injunctive passage. In our case the
li@nga in the arthavada-passage is even directly contradicted by those
injunctions which militate against the /S/udras' qualification for Vedic
matters.]

[Footnote 223: Ha/m/savakyad atmanoznadara/m/ /s/rutva jana/s/rute/h/
/s/ug utpannety etad eva katha/m/ gamyate yenasau /s/udra/s/abdena
sa/k/yate tatraha sp/ris/yate /k/eti. Ananda Giri.]

[Footnote 224: I translate this passage as I find it in all MSS. of
/S/a@nkara consulted by me (noting, however, that some MSS. read
/k/aitrarathinamaika/h/). Ananda Giri expressly explains tasmad by
/k/aitrarathad ity artha/h/.--The text of the Ta/nd/ya Br. runs:
tasma/k/ /k/aitrarathinam eka/h/ kshatrapatir gayate, and the commentary
explains: tasmat kara/n/ad adyapi /k/itrava/ms/otpannana/m/ madhye eka
eva raja kshatrapatir baladhipatir bhavati.--Grammar does not authorise
the form /k/ahraratha used in the Sutra.]

[Footnote 225: The king A/s/vapati receives some Brahma/n/as as his
pupils without insisting on the upanayana. This express statement of the
upanayana having been omitted in a certain case shows it to be the
general rule.]

[Footnote 226: As the words stand in the original they might be
translated as follows (and are so translated by the purvapakshin),
'Whatever there is, the whole world trembles in the pra/n/a, there goes
forth (from it) a great terror, viz. the raised thunderbolt.']

[Footnote 227: The stress lies here on the 'as if.' which intimate that
the Self does not really think or