[Footnote 181: Viz. of that which is within it. Ananda Giri proposes two explanations: na /k/eti, paravi/s/esha/n/atvenety atra paro daharaka/s/a upadanat tasminn iti saptamyanta-ta/kkh/abdasyeti /s/esha/h/. Yadva para/s/abdo s nta/h/sthavastuvishayas tadvi/s/esha/n/alvena tasminn iti daharaka/s/asyokter ity artha/h/. Ta/kkh/abdasya samnik/ri/sh/t/anvayayoge viprak/ri/sh/t/anvayasya jaghanyatvad aka/s/antargata/m/ dhyeyam iti bhava/h/.] [Footnote 182: A vakyabheda--split of the sentence--takes place according to the Mimam/s/a when one and the same sentence contains two new statements which are different.] [Footnote 183: While the explanation of Brahman by jiva would compel us to assume that the word Brahman secondarily denotes the individual soul.] [Footnote 184: Upalabdher adhish/th/anam brahma/n/a deha ishyate. Tenasadhara/n/atvena deho brahmapuram bhavet. Bhamati.] [Footnote 185: I.e. Brahma, the lower Brahman.] [Footnote 186: The masculine 'avirbhutasvarupa/h/' qualifies the substantive jiva/h/ which has to be supplied. Properly speaking the jiva whose true nature has become manifest, i.e. which has become Brahman, is no longer jiva; hence the explanatory statement that the term jiva is used with reference to what the jiva was before it became Brahman.] [Footnote 187: To state another reason showing that the first and second chapters of Prajapati's instruction refer to the same subject.] [Footnote 188: I.e. of whom cognition is not a mere attribute.] [Footnote 189: Although in reality there is no such thing as an individual soul.] [Footnote 190: Nanu jivabrahma/n/or aikyam na kvapi sutrakaro mukhato vadati kim tu sarvatra bhedam eva, ato naikyam ish/t/am tatraha pratipadyam tv iti.] [Footnote 191: This last sentence is directed against the possible objection that '/s/abda,' which the Sutra brings forward as an argument in favour of the highest Lord being meant, has the sense of 'sentence' (vakya), and is therefore of less force than li@nga, i.e. indicatory or inferential mark which is represented in our passage by the a@ngush/th/amatrata of the purusha, and favours the jiva interpretation. /S/abda, the text remarks, here means /s/ruti, i.e. direct enunciation, and /s/ruti ranks, as a means of proof, higher than li@nga.] [Footnote 192: I.e. men belonging to the three upper castes.]