[Footnote 150:  According to Scripture, Nira@nku/s/a/m/ sarvaniyantritva/m/ srauta/m/ na ka tadri/s/e sarvaniyantari bhedo na kanumana/m/ srutibhaditam uttish/th/ati.  Ananda Giri.  Or else, as Go.  An. remarks, we may explain:  as the highest Self is not really different from the individual soul.  So also Bhamati:  Na hanavastha, na hi niyantrantara/m/ tena niyamyate ki/m/ tu yo jivo niyanta lokasiddha/h/ sa paramatmevopadhyava/kkh/edakalpitabheda/h/.]

[Footnote 151:  V/ri/ttik/ri/dvyakhyam dushayati, Go.  An.; ekade/s/ina/m/ dushayati, Ananda Giri; tad etat paramatenakshepasamadhanabhya/m/ vyakhyaya svamatena vya/k/ash/t/e, puna/h/ sabdozpi purvasmad vi/s/esha/m/ dyotayann asyesh/t/ata/m/ su/k/ayati, Bhamati.—­The statement of the two former commentators must be understood to mean—­in agreement with the Bhamati—­that Sa@nkara is now going to refute the preceding explanation by the statement of his own view.  Thus Go.  An. later on explains ‘asmin pakshe’ by ‘svapakshe.’]

[Footnote 152:  The question is to what passage the ‘rupopanyasat’ of the Sutra 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 Prajapati, i.e. the Hira/n/yagarbha or Sutratman of the later Vedanta, who is himself an ‘effect,’ and who is called the inner Self, because he is the breath of life (pra/n/a) in everything.—­Hence the Sutra 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:  About which term see later on.]

[Footnote 154:  Sarire laksha/n/aya vai/s/vanara/s/abdopapattim aha tasyeti.  An.  Gi.]

[Footnote 155:  And as such might be said not to require a basis for its statements.]

[Footnote 156:  Na ka garhapatyadih/ri/dayadita brahma/n/a/h/ sambhavini.  Bhamati.]

[Footnote 157:  Na ka pra/n/ahutyadhikara/n/ata z nyatra ja/th/aragner yujyate.  Bhamati.]

[Footnote 158:  According to the former explanation the gastric fire is to be looked on as the outward manifestation (pratika) of the highest Lord; according to the latter as his limiting condition.]

[Footnote 159:  I.e. that he may be fancifully identified with the head and so on of the devout worshipper.]

[Footnote 160:  Whereby we mean not that it is inside the tree, but that it forms a part of the tree.—­The Vai/s/vanara Self is identified with the different members of the body, and these members abide within, i.e. form parts of the body.]

[Footnote 161:  Parima/n/asya h/ri/da/y/advararopitasya smaryama/n/e katham aropo vishayavishayitvena bhedad ity a/s/a@nkya vyakhyantaram aha prade/s/eti.  Ananda Giri.]