[Footnote 48: If activity could proceed from the body itself, non-identified with the Self, it would take place in deep sleep also.] [Footnote 49: I.e. in the absence of the mutual superimposition of the Self and the Non-Self and their attributes.] [Footnote 50: The Mima/m/sa, i.e. the enquiry whose aim it is to show that the embodied Self, i.e. the individual or personal soul is one with Brahman. This Mima/m/sa being an enquiry into the meaning of the Vedanta-portions of the Veda, it is also called Vedanta mima/m/sa.] [Footnote 51: Nadhikarartha iti. Tatra hetur brahmeti. Asyartha/h/, kam ayam atha/s/abdo brahmaj/n/ane/kkh/ya/h/ kim vantar/n/itavi/k/arasya athave/kkh/avi/s/esha/n/aj/n/anasyarambhartha/h/. Nadya/h/ tasya mima/m/sapravartikayas tadapravartyatvad anarabhyatvat tasya/s/ /k/ottaratra pratyadhikara/n/am apratipadanat. Na dvitiyoztha/s/abdenanantaryoktidvara vi/s/ish/t/adhikaryasamarpa/n/e sadhana/k/atush/t/ayasampannana/m/ brahmadhitadvi/k/arayor anarthitvad vi/k/aranarambhan na /k/a vi/k/aravidhiva/s/ad adhikari kalpya/h/ prarambhasyapi tulyatvad adhikari/n/a/s/ /k/a vidhyapekshitopadhitvan na t/ri/tiya/h/ brahmaj/n/anasyanandasakshatkaratvenadhikaryatve z pyapradhanyad atha/s/abdasambandhat tasman narambharthateti. Ananda Giri.] [Footnote 52: Any relation in which the result, i.e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of anantarya.] [Footnote 53: He cuts off from the heart, then from the tongue, then from the breast.] [Footnote 54: Where one action is subordinate to another as, for instance, the offering of the prayajas is to the dar/s/apur/n/amasa-sacrifice, or where one action qualifies a person for another as, for instance, the offering of the dar/s/apur/n/amasa qualifies a man for the performance of the Soma-sacrifice, there is unity of the agent, and consequently an intimation of the order of succession of the actions is in its right place.] [Footnote 55: The 'means' in addition to /s/ama and dama are discontinuance of religious ceremonies (uparati), patience in suffering (titiksha), attention and concentration of the mind (samadhana), and faith (/s/raddha).] [Footnote 56: According to Pa/n/ini II, 3, 50 the sixth (genitive) case expresses the relation of one thing being generally supplementary to, or connected with, some other thing.] [Footnote 57: In the case of other transitive verbs, object and result may be separate; so, for instance, when it is said 'grama/m/ ga/kkh/ati,' the village is the object of the action of going, and the arrival at the village its result. But in the case of verbs of desiring object and result coincide.] [Footnote 58: That Brahman exists we know, even before entering on the Brahma-mima/m/sa, from the occurrence of the word in the Veda, &c., and from the etymology of the word we at once infer Brahman's chief attributes.]