, led even farther
astray, and injured by the bushes, &c., through which the ox drags him.]

[Footnote 97: Cp. above, p. 30.]

[Footnote 98: So according to the commentators, not to accept whose
guidance in the translation of scholastic definitions is rather
hazardous. A simpler translation of the clause might however be given.]

[Footnote 99: With reference to Ch. Up. VI, 8, 2.]

[Footnote 100: The wise one, i.e. the highest Self; which as jivatman is
conversant with the names and forms of individual things.]

[Footnote 101: I.e. it is looked upon as the object of the devotion of
the individual souls; while in reality all those souls and Brahman are
one.]

[Footnote 102: Qualities, i.e. the attributes under which the Self is
meditated on; limiting conditions, i.e. the localities--such as the
heart and the like--which in pious meditation are ascribed to the Self.]

[Footnote 103: Ananda Giri reads avish/t/asya for avishk/ri/tasya.]

[Footnote 104: Cp. the entire passage. All things are manifestations of
the highest Self under certain limiting conditions, but occupying
different places in an ascending scale. In unsentient things, stones,
&c. only the satta, the quality of being manifests itself; in plants,
animals, and men the Self manifests itself through the vital sap; in
animals and men there is understanding; higher thought in man alone.]

[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 consis