[Footnote 202: With 'or else' begins the exposition of the finally accepted theory as to the cause why the same letters are apprehended as different. Hitherto the cause had been found in the variety of the upadhis of the letters. Now a new distinction is made between articulated letters and non-articulated tone.] [Footnote 203: I.e. it is not directly one idea, for it has for its object more than one letter; but it may be called one in a secondary sense because it is based on the determinative knowledge that the letters, although more than one, express one sense only.] [Footnote 204: Which circumstance proves that exalted knowledge appertains not only to Hira/n/yagarbha, but to many beings.] [Footnote 205: Viz. naraka, the commentaries say.] [Footnote 206: Asmin kalpe sarvesham pra/n/inam dahapakapraka/s/akari yozyam agnir d/ris/yate sozyam agni/h/ purvasmin kalpe manushya/h/ san devatvapadaprapaka/m/ karmanush/th/ayasmin kalpa etaj janma labdhavan ata/h/ purvasmin kalpe sa manushyo bhavini/m/ sa/m/j/n/am a/sri/tyagnir iti vyapadi/s/yate.--Saya/n/a on the quoted passage.] [Footnote 207: As, for instance, 'So long as Aditya rises in the east and sets in the west' (Ch. Up. III, 6, 4).] [Footnote 208: Whence it follows that the devas are not personal beings, and therefore not qualified for the knowledge of Brahman.] [Footnote 209: Yama, for instance, being ordinarily represented as a person with a staff in his hand, Varu/n/a with a noose, Indra with a thunderbolt, &c. &c.] [Footnote 210: On the proper function of arthavada and mantra according to the Mima/m/sa, cp. Arthasa/m/graha, Introduction.] [Footnote 211: See above, p. 197.] [Footnote 212: Which can be offered by kshattriyas only.] [Footnote 213: /S/rautali@ngenanumanabadha/m/ dar/s/ayitva smartenapi tadbadha/m/ dar/s/ayati smartam iti. Ki/m/ atra brahma am/ri/tam ki/m/ svid vedyam anuttamam, /k/intayet tatra vai gatva gandharvo mam ap/rikkh/ata, Vi/s/vavasus tato rajan vedantaj/n/anakovida iti mokshadharme janakayaj/n/avalkyasa/m/vadat prahladajagarasa/m/vada/k/ /k/oktanumanasiddhir ity artha/h/.] [Footnote 214: As opposed to an action to be accomplished.] [Footnote 215: Of this nature is, for instance, the arthavada, 'Fire is a remedy for cold.'] [Footnote 216: Of this nature is, for instance, the passage 'the sacrificial post is the sun' (i.e. possesses the qualities of the sun, luminousness, &c.; a statement 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.]