Endnotes
[1] Gombrich asserts that in early Bauddha text, Sanskrit karman (Pāli kamma) becomes 'intention,' cetanā, a 'mind-emphasis word,' like cetas/ceto, 'thought/mind' (Gombrich 60). But it is odd that Gombrich gives not the precise Pāli for 'intention' in his discussion of the evolution of karman, which to my mind simply means a 'modification of thought,' 'mentation.' "I posit that 'intention' leads to kamma/'involvement,' is Gautama's answer to Brahmin ritualism,' (51) '[T]hat' (finite karman) 'does not remain there' (61).
[2] Griffith's work is considered by some to be a badly outdated English translation (Witzel 2001); yet still it is commonly used (Koenraad Elst 1999).
[3] "One side of me is in the sky," states a Rg Veda hymn, "[and] I have drawn the other down." In a similar intention, Gonda (1989: 17) cites RV I:103:1, which depicts Indra spanning heaven and earth.
[4] From bauddha, Sanskrit: borne in mind (not spoken out), relating to the intellect or to Buddha; Buddhist.
[5] The term 'thera' (elders) does not refer to just any 'elders,' but to a specific 'historical' or foundational group: the five hundred arahats who allegedly recited and collected the teachings of Gautama at Rājagŗha about one year after his death. This is stated, for example, in the fourth century C.E. Dīpavaµsa, the earliest chronicle from Sri Lanka that has been handed down to us. Compiled from early sources that are lost to us (Bechert 2003), the Dīpavaµsa is specifically concerns with school formation and affiliation, stating, 'the Council performed by the Theras is called the Theravāda' (Dīpavaµsa 4:8, therehi katasaµgaho theravādi 'ti vuccati). Interestingly, thera only appears twice in the entire early Pāli Buddhist scriptures themselves as uttered by the canon's chief protagonist. In both these instances, Gautama's 'thera' refers to his own two 'elders,' the gurus Ālāra-Kalama and Uddaka-Rāmaputra.
[6] Altarity in the senses of alter (another), alternate, alterity (altérité), and alter. See Mark Taylor 1987: xxviii-xxix.
[7] Nanamoli (1991: 726) translates this passage as "With dreadful thump the thunderbolt / Annihilates the rock... / Developed understanding , too, / Annihilates inverfterate / Defilements' netted overgrowth, / The source of every woe."
[8] A fruitful academic sub-plot is support of this thesis I will finally trace an epistemological tendril as it re-self-generates, extends, and disperses its salient metagenealogical dynamic amid the following ten milieux: (i.) Bauddhic sati, (ii) Patañjali's īśvara, together with (iii) kaivālya and its associated state of (iv.) kaivālya-mukti, but contrasted with (v) Sāmkhya's īśvara-variation and (vi) its consequent retreatment in Īśvarakrsna; (vii) Advaitic sākshin and (viii) the later fourteenth century Sāmkhya revival, which assumed a strong theistic character, (ix) the eventual baroque blend of Sāmkhya and Yoga where the former provided a metaphysical basis, and the later an ascetic research technology; and finally (x) Kant's custom fitted "extra layer" to account for the transcendental unity of apperception.
