NOTES PAGE 1. अखण्डं (impartite.' The commentators definition of this word is illustrated by Panchadas' ii, 20. “‘वृक्षस्य स्वगतो भेदः पत्रपुष्पफलादिभिः । वृक्षान्तरात्सजातीयो विजातीयः शिलादिभिः ॥ See, too, a similar verse in the same author's Anubhutiprakas iii. 32. Ramatirtha regards the term as synonymous with अनन्त. It should be noticed, too, that he reads अखण्डसच्चिदानन्दम् – 'The terms सत्, चित् , and आनन्द are the only positive definitions of pure Brahma ; all others are negative. For a full explanation of them, see my Manual of Hindu Pantheism (3rd edition ) pp. 8–10. आत्मानं ‘Self. In the Bhasya on Chandogya 6. 8. , Sankara says-आत्मशब्दस्य निरुपपदस्य प्रत्यगात्मनि गवादि शब्दवन्निरूढत्वात्” । that is the word आत्मन् , when used alone, without a qualifying prefix, means the individuat ed self, and not pure unassociated Brahma. Yet the epithets employed in the first line of the verse are universally applied to the latter The expression प्रत्यगात्मन् used by Sankara occurs in Katha Upanised iv. 1:–कश्चिद्धीरः प्रत्यगात्मानमैक्षवृत्तचक्षुरमृतत्वमिच्छन्’ । on which he says ‘प्रत्यगात्मानं स्वस्वभावमैक्षत् ११ In his translation of the Katha, published in vol. xxi. of Transactions of the American Philological Association, Prof. Whitney renders this passage thus_"a certain wise man, seeking immortality, with eyes tured hither- ward, looked upon his self. " He therefore takes प्रत्यक् as an adverb qualifying आवृत्तचक्षुः and disconnects it from आत्मानं. The expression is met with in no other old Upanisad, but occurs twice in the Sarvopnisatsara.
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