aja presents no difficulties, for maya
is aja, i.e. unborn, not produced. On the explanation of the Sutra
writer, however, aja cannot mean unborn, since the three primary
elements are products. Hence we are thrown back on the ru/dh/i
signification of aja, according to which it means she-goat. But how can
the avantara-prak/ri/ti be called a she-goat? To this question the next
Sutra replies.]

[Footnote 235: Indication (laksha/n/a, which consists in this case in
five times five being used instead of twenty-five) is considered as an
objectionable mode of expression, and therefore to be assumed in
interpretation only where a term can in no way be shown to have a direct
meaning.]

[Footnote 236: That pa/nk/ajana/h/ is only one word appears from its
having only one accent, viz. the udatta on the last syllable, which
udatta becomes anudatta according to the rules laid down in the Bhashika
Sutra for the accentuation of the /S/atapatha-brahma/n/a.]

[Footnote 237: So in the Madhyandina recension of the Upanishad; the
Ka/n/va recension has not the clause 'the food of food.']

[Footnote 238: This in answer to the Sankhya who objects to jana when
applied to the prana, &c. being interpreted with the help of laksha/n/a;
while if referred to the pradhana, &c. it may be explained to have a
direct meaning, on the ground of yaugika interpretation (the pradhana
being jana because it produces, the mahat &c. being jana because they
are produced). The Vedantin points out that the compound pa/nk/ajana/h/
has its own ru/dh/i-meaning, just as a/s/vakar/n/a, literally horse-ear,
which conventionally denotes a certain plant.]

[Footnote 239: We infer that udbhid is the name of a sacrifice because
it is mentioned in connexion with the act of sacrificing; we infer that
the yupa is a wooden post because it is said to be cut, and so on.]

[Footnote 240: Option being possible only in the case of things to be
accomplished, i.e. actions.]

[Footnote 241: According to Go. An. in the passage, 'That made itself
its Self' (II, 7); according to An. Giri in the passage, 'He created
all' (II, 6).]

[Footnote 242: By the Brahma/n/as being meant all those Brahma/n/as who
are not at the same time wandering mendicants.]

[Footnote 243: The comment of the Bhamati on the Sutra runs as follows:
As the sparks issuing from a fire are not absolutely different from the
fire, because they participate in the nature of the fire; and, on the
other hand, are not ab