ting 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.]

[Footnote 120: The doubt about the meaning of a word is preferably to be
decided by means of a reference to preceding passages; where that is not
possible (the doubtful word occurring at the beginning of some new
chapter) complementary, i.e. subsequent passages have to be taken into
consideration.]

[Footnote 121: The v/ri/ttikara, the commentators say.]

[Footnote 122: I.e. which has not been mixed with water and earth,
according to Ch. Up. VI, 3, 3. Before that mixture took place light was
entriely separated from the other elements, and