[Footnote 74: In which passage the mind, which may be called endless on account of the infinite number of modifications it undergoes, is identified with the Vi/s/vedevas, which thereby constitute the chief object of the meditation; the fruit of the meditation being immortality. The identity of the Self with Brahman, on the other hand, is real, not only meditatively imagined, on account of the attribute of intelligence being common to both.] [Footnote 75: Adhyasa/h/ /s/astratoitasmi/m/s taddhi/h/. Sampadi sampadyamanasya pradhanyenanudhyanam, adhyase tu alambanasyeti vi/s/esha/h/. Ananda Giri.] [Footnote 76: Air and breath each absorb certain things, and are, therefore, designated by the same term 'absorber.' Seya/m/ sa/m/vargad/ri/sh/t/ir vayau pra/n/e /k/a da/s/a/s/agata/m/ jagad dar/s/ayati yatha jivatmani b/rim/ha/n/akriyaya brahmad/ri/sh/t/iram/ri/tatvayaphalayakalpata iti. Bhamati.] [Footnote 77: The butter used in the upa/ms/uyaja is ceremonially purified by the wife of the sacrificer looking at it; so, it might be said, the Self of him who meditates on Brahman (and who as kart/ri/--agent--stands in a subordinate anga-relation to the karman of meditation) is merely purified by the cognition of its being one with Brahman.] [Footnote 78: An hypothesis which might be proposed for the purpose of obviating the imputation to moksha of non-eternality which results from the two preceding hypotheses.] [Footnote 79: Viz. things to be originated (for instance, gha/t/a/m/ karoti), things to be obtained (grama/m/ ga/kkh/ati), things to be modified (suvar/n/a/m/ ku/nd/ala/m/ karoti), and things to be ceremonially purified (vrihin prokshati).] [Footnote 80: Whence it follows that it is not something to be avoided like transitory things.] [Footnote 81: That, for instance, in the passage 'he is to sacrifice with Soma,' the word 'soma,' which does not denote an action, is devoid of sense.] [Footnote 82: I.e. for the purpose of showing that the passages conveying information about Brahman as such are justified. You have (the objector maintains) proved hitherto only that passages containing information about existent things are admissible, if those things have a purpose; but how does all this apply to the information about Brahman of which no purpose has been established?] [Footnote 83: It is 'naturally established' because it has natural motives--not dependent on the injunctions of the Veda, viz. passion and the like.] [Footnote 84: Elsewhere, i.e. outside the Veda.]