Footnote 152:[(return)]
The question is to what passage the 'rûpopanyâsât' of the Sûtra refers.—According to the opinion set forth first it refers to Mu. Up. II, 1, 4 ff.—But, according to the second view, II, 1, 4 to II, 1, 9, cannot refer to the source of all beings, i.e. the highest Self, because that entire passage describes the creation, the inner Self of which is not the highest Self but Prajâpati, i.e. the Hiranyagarbha or Sûtrâtman of the later Vedânta, who is himself an 'effect,' and who is called the inner Self, because he is the breath of life (prâna) in everything.—Hence the Sûtra must be connected with another passage, and that passage is found in II, 1, 10, where it is said that the Person (i.e. the highest Self) is all this, &c.
Footnote 153:[(return)]
About which term see later on.
Footnote 154:[(return)]
Sârîre lakshanayâ vaisvânarasabdopapattim âha tasyeti. Ân. Gi.
Footnote 155:[(return)]
And as such might be said not to require a basis for its statements.
Footnote 156:[(return)]
Na ka gârhapatyâdihridayâditâ brahmanah sambhavinî. Bhâmatî.
Footnote 157:[(return)]
Na ka prânâhutyadhikaranatâ z nyatra jatharâgner yujyate. Bhâmatî.
Footnote 158:[(return)]
According to the former explanation the gastric fire is to be looked on as the outward manifestation (pratîka) of the highest Lord; according to the latter as his limiting condition.
Footnote 159:[(return)]
I.e. that he may be fancifully identified with the head and so on of the devout worshipper.
Footnote 160:[(return)]
Whereby we mean not that it is inside the tree, but that it forms a part of the tree.—The Vaisvânara Self is identified with the different members of the body, and these members abide within, i.e. form parts of the body.
Footnote 161:[(return)]
Parimânasya hridayadvârâropitasya smaryamâne katham âropo vishayavishayitvena bhedâd ity âsa@nkya vyâkhyântaram âha prâdeseti. Ânanda Giri.