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[Footnote 4: The last additions to this class of literature would, of course, conform in language to their models, just as the late Vedic Mantras conform as well as their composers can make them to the older song or chandas style.]
[Footnote 5: Cited by Müller in SBE. i. Introd. p. Ixxxii.]
[Footnote 6: Compare Weber, Ind. Lit. p. 171; Müller, loc. cit. p. Ixviii.]
[Footnote 7: The relation between the Br[=a]hmanas (ritual works discussed in the last chapter) and the early Upanishads will be seen better with the help of a concrete example. As has been explained before, Rig Veda means to the Hindu not only the 'Collection of hymns, but all the library connected with this collection; for instance, the two Br[=a]hmanas (of the Rig Veda), namely, the Aitareya and the K[ra]ush[=i]taki (or Ç[ra]nkh[=a]yana). Now, each of these Br[=a]hmanas concludes with an [=A]ranyaka, that is, a Forest-Book (ara[n.]ya, forest, solitude); and in each Forest Book is an Upanishad. For example, the third book of the K[=a]ush(=i]taki (=A]ranyaka is the K[=a]ush(=i]taki Upanishad. So the Ch[=a]ndogya and Brihad (=A]ranyaka belong respectively to the S[=a]man and Yajus.]
[Footnote 8: This teaching is ascribed to Ç[ra]ndilya, to whose heresy, as opposed to the pure Vedantic doctrinc of Çankara, we shall have to revert in a later chapter. The heresy consists, in a word, in regarding the individual spirit as at any time distinct from the Supreme Spirit, though Ç[ra]ndilya teaches that it is ultimately absorbed into the latter.]
[Footnote 9: "God' Who' is air, air (space) is God 'Who'," as if one said 'either is aether.']