Footnote 99:[(return)]
With reference to Ch. Up. VI, 8, 2.
Footnote 100:[(return)]
The wise one, i.e. the highest Self; which as jîvâtman is conversant with the names and forms of individual things.
Footnote 101:[(return)]
I.e. it is looked upon as the object of the devotion of the individual souls; while in reality all those souls and Brahman are one.
Footnote 102:[(return)]
Qualities, i.e. the attributes under which the Self is meditated on; limiting conditions, i.e. the localities—such as the heart and the like—which in pious meditation are ascribed to the Self.
Footnote 103:[(return)]
Ânanda Giri reads âvishtasya for âvishkritasya.
Footnote 104:[(return)]
Cp. the entire passage. All things are manifestations of the highest Self under certain limiting conditions, but occupying different places in an ascending scale. In unsentient things, stones, &c. only the sattâ, the quality of being manifests itself; in plants, animals, and men the Self manifests itself through the vital sap; in animals and men there is understanding; higher thought in man alone.
Footnote 105:[(return)]
Ânanda Giri on the preceding passage beginning from 'thus here also:' na kevalam dvaividhyam brahmanah srutismrityor eva siddham kim tu sûtrakrito api matam ity âha, evam iti, srutismrityor iva prakrite pi sâstre dvairûpyam brahmano bhavati; tatra sopâdhikabrahmavishayam antastaddharmâdhikaranam udâharati âdityeti; uktanyâyam tulyadeseshu prasârayati evam iti; sopâdhikopadesavan nirupâdhikopadesam darsayati evam ityâdinâ, âtmajñ@anam nirnetavyam iti sambandhah; ayaprasa@ngam âha pareti; annamayâdyupâdhidvârokasya katham paravidyâvishayatvam tatrâha upâdhîti; nirnayakramam âha vâkyeti, uktârtham adhikaranam kvâstîty âsa@nkyoktam yatheti.
Footnote 106:[(return)]
After which no other Self is mentioned.
Footnote 107:[(return)]
The previous proofs were founded on li@nga; the argument which is now propounded is founded on prakarana.
Footnote 108:[(return)]
While, in the case of the Selfs consisting of food and so on, a further inner Self is duly mentioned each time. It cannot, therefore, be concluded that the Selfs consisting of food, &c., are likewise identical with the highest Self referred to in the mantra.