[Footnote 1: Compare _Çal. Br._ ii. 4. 2. 1-6, where the Father-god gives laws of conduct; and Kaush[=i]taki Brahmana Upanishad, 3. 8: "This spirit (breath) is guardian of the world, the lord of the world; he is my spirit" (or, myself), _sa ma [=a]tm[=a]_. The Brahmanic priest teaches that he is a god like other gods, and goes so far as to say that he may be united with a god after death. The Upanishad philosopher says 'I am God.'] [Footnote 2: Compare Scherman, _Philosophische Hymnen_, p. 93; above, p. 156.] [Footnote 3: Or, in other words, the thought of the Brahmanic period (not necessarily of extant Br[=a]hmanas) is synchronous with part of the Vedic collection.] [Footnote 4: The last additions to this class of literature would, of course, conform in language to their models, just as the late Vedic Mantras conform as well as their composers can make them to the older song or _chandas_ style.] [Footnote 5: Cited by Müller in SBE. i. _Introd_. p. lxxxii.] [Footnote 6: Compare Weber, _Ind. Lit_. p. 171; Müller, _loc. cit._ p. lxviii.] [Footnote 7: The relation between the Br[=a]hmanas (ritual works discussed in the last chapter) and the early Upanishads will be seen better with the help of a concrete example. As has been explained before, Rig Veda means to the Hindu not only the 'Collection' of hymns, but all the library connected with this collection; for instance, the two Br[=a]hmanas (of the Rig Veda), namely, the Aitareya and the K[=a]ush[=i]taki (or Ç[=a]nkh[=a]yana). Now, each of these Br[=a]hmanas concludes with an [=A]ranyaka, that is, a Forest-Book (_ara[n.]ya_, forest, solitude); and in each Forest Book is an Upanishad. For example, the third book of the K[=a]ush[=i]taki [=A]ranyaka is the K[=a]ush[=i]taki Upanishad. So the Ch[=a]ndogya and Brihad [=A]ranyaka belong respectively to the S[=a]man and Yajus.] [Footnote 8: This teaching is ascribed to Ç[=a]ndilya, to whose heresy, as opposed to the pure Vedantic doctrinc of Çankara, we shall have to revert in a later chapter. The heresy consists, in a word, in regarding the individual spirit as at any time distinct from the Supreme Spirit, though Ç[=a]ndilya teaches that it is ultimately absorbed into the latter.] [Footnote 9: "God' Who' is air, air (space) is God 'Who'," as if one said 'either is aether.'] [Footnote 10: 'Did penance over,' as one doing penance remains in meditation. 'Brooded' is Müller's apt word for this _abhi-tap._] [Footnote 11: Compare _Brihad [=A]ran. Up_. 6. 3. 7.] [Footnote 12: This is the _karma_ or _sams[=a]ra_ doctrine.] [Footnote 13: In J.U.B. alone have we noticed the formula asserting that 'both being and not-being existed in the beginning' (1. 53. 1; JAOS. XVI. 130).]