[Footnote 105: Ananda Giri on the preceding passage beginning from 'thus here also:' na kevala/m/ dvaividhyam brahma/n/a/h/ /s/rutism/ri/tyor eva siddha/m/ ki/m/ tu sutrak/ri/to api matam ity aha, evam iti, /s/rutism/ri/tyor iva prak/ri/te pi /s/astre dvairupyam brahma/n/o bhavati; tatra sopadhikabrahmavishayam antastaddharmadhikara/n/am udaharati adityeti; uktanyaya/m/ tulyade/s/eshu prasarayati evam iti; sopadhikopade/s/avan nirupadhikopade/s/a/m/ dar/s/ayati evam ityadina, atmaj/n/@ana/m/ nir/n/etavyam iti sambandha/h/; ayaprasa@ngam aha pareti; annamayadyupadhidvarokasya katham paravidyavishayatva/m/ tatraha upadhiti; nir/n/ayakramam aha vakyeti, uktartham adhikara/n/a/m/ kvastity asa@nkyokta/m/ yatheti.] [Footnote 106: After which no other Self is mentioned.] [Footnote 107: The previous proofs were founded on li@nga; the argument which is now propounded is founded on prakara/n/a.] [Footnote 108: 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.] [Footnote 109: Yadi labdha na labdhavya/h/ katha/m/ tarhi paramatmano vastutobhinnena jivatmana paramatma labhyata ity artha/h/. Bhamati.] [Footnote 110: Yatha paramesvarad bhinno jivatma drash/t/a na bhavaty evam givatmanozpi drash/t/ur na bhinna/h/ parame/s/vara iti, jivasyanirva/k/yarve parame/s/varozpy anirva/k/ya/h/ syad ity ata aha parame/s/varas tv avidyakalpitad iti. Ananda Giri.] [Footnote 111: The explanation of the anandamaya given hitherto is here recalled, and a different one given. The previous explanation is attributed by Go. An. to the v/ri/ttikara.] [Footnote 112: In which sense, as shown above, the word anandamaya must be taken if understood to denote Brahman.] [Footnote 113: I.e. the word translated hitherto by abundance.] [Footnote 114: See I, 1, 15-19. ] [Footnote 115: The preceding adhikara/n/a had shown that the five Selfs (consisting of food, mind, and so on), which the Taitt. Up. enumerates, are introduced merely for the purpose of facilitating the cognition of Brahman considered as devoid of all qualities; while that Brahman itself is the real object of knowledge. The present adhikara/n/a undertakes to show that the passage about the golden person represents the savi/s/esha Brahman as the object of devout meditation.] [Footnote 116: So that the real giver of the gifts bestowed by princes on poets and singers is Brahman.] [Footnote 117: Or else 'that which is within forms and names.'] [Footnote 118: Viz. as intimating it. Thus An. Gi. and Go. An. against the accent of /rik/a/h/. Saya/n/a explains /rik/a/h/ as genitive.] [Footnote 119: O/m/karasya pratikatvena va/k/akatvena lakshakatvena va brahmatvam uktam, om iti, ka/m/ sukha/m/ tasyarthendriyayogajatva/m/ varayitu/m/ kham iti, tasya bhutaka/s/atva/m/ vyaseddhum pura/n/am ity uktam. An. Gi.]