I regret that want of space has prevented me from extracting fuller
notes from later scholiasts. The notes given are based, most of them, on
the /t/îkâs composed by Ânandagiri and Govindânanda (the former of which
is unpublished as yet, so far as I know), and on the Bhâmatî.

My best thanks are due to Pa/nd/its Râma Mi/s/ra /S/âstrin and
Ga@ngâdhara /S/âstrin of the Benares Sanskrit College, whom I have
consulted on several difficult passages. Greater still are my
obligations to Pa/nd/it Ke/s/ava /S/âstrin, of the same institution, who
most kindly undertook to read a proof of the whole of the present
volume, and whose advice has enabled me to render my version of more
than one passage more definite or correct.

Notes:

[Footnote 19: Nanu vidusho z pi setikartavyatâkopâsananirv/ri/ttaye
v/ri/shyannâdiphalânîsh/t/âny eva katha/m/ teshâ/m/ virodhâd vinâ/s/a
u/k/yate. Tatrâha pâte tv iti. /S/arîrapâte tu teshâ/m/ vinâ/s/a/h/
/s/arîrapâtâd ûrdhv/m/ tu vidyânugu/n/ad/ri/sh/t/aphalâni suk/ri/tâni
na/s/yantîty artha/h/.]

[Footnote 20: Upalabhyate hi devayânena panthâ ga/kkh/ato vidushas tam
pratibrûuyât satyam brûyâd iti /k/andramasâ sa/m/vâdava/k/anena
/s/arîrasadbhâva/h/, ata/h/ sûkshma/s/arîram anuvartate.]

[Footnote 21: When the jîva has passed out of the body and ascends to
the world of Brahman, it remains enveloped by the subtle body until it
reaches the river Vijarâ. There it divests itself of the subtle body,
and the latter is merged in Brahman.].