bdo 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.]

[Footnote 193: The first reason excludes animals, gods, and /ri/shis.
Gods cannot themselves perform sacrifices, the essential feature of
which is the parting, on the part of the sacrificer, with an offering
meant for the gods. /Ri/shis cannot perform sacrifices in the course of
whose performance the ancestral /ri/shis of the sacri