Sa/m/kalpadi/s/ktitaya tarhi sa/m/dehatmatva/m/ tatraha matir
iti. Mahatvam upapadayati brahmeti. Bhogyajatadharatvam aha pur iti.
Ni/sk/ayatmakatvam aha buddhir iti. Kirti/s/aktimattvam aha khyatir iti.
Niyamana/s/aktimatvam aha i/s/vara iti. Loke yat prak/ri/sh/t/a/m/
j/n/anam tatosnatirekam aha praj/n/eti. Tatphalam api tato
narthantaravishayam ity aha sa/m/vid iti. /K/itpradhanatvam aha /k/itir
iti. J/n/atasarvartbanusa/m/dhana/s/aktim aha sm/ri/tis /k/eti. Ananda
Giri.]

[Footnote 230: Nanu na bija/s/aktir vidyaya dahyate vastutvad atmavan
nety aha avidyeti. Ke/k/it tu pratijivam avidya/s/aktibhedam i/kkh/anti
tan na avyaktavyak/ri/tadi/s/abdayas tasya bhedakabhavad ekatvexpi
sva/s/aktya vi/k/itrakaryakaratvad ity aha avyakteti. Na /k/a tasya
jiva/s/rayatva/m/ jiva/s/abdava/k/yasya kalpitatvad avidyarupatvat
ta/kkh/abdalakshyasya brahmavyatirekad ity aha parame/s/vareti.
Mayavidyayor bhedad i/s/varasya maya/s/rayatva/m/ jivanam
avidya/s/rayateti vadanta/m/ pratyaha mayamayiti. Yatha mayavino maya
paratantra tathaishapity artha/h/. Pratitau tasya/s/ /k/etanapeksham aha
mahasuptir iti. Ananda Giri.]

[Footnote 231: Sutradvayasya v/ri/ttik/ri/dvyakhyanam utthapayati. Go.
An. A/k/aryade/s/iyamatam utthapayati. An. Gi.]

[Footnote 232: The commentators give different explanations of the
Sattamatra of the text.--Sattamatre sattvapradhanaprak/ri/ter
adyapari/n/ame. Go. An.--Bhogapavargapurusharthasya
maha/kkh/abditabuddhikaryatvat purushapekshitaphalakara/n/a/m/ sad
u/k/yate tatra bhavapratyayos'pi svarupartho na samanyava/k/i
karyanumeya/m/ mahan na pratyaksham iti matra/s/abda/h/. Ananda Giri.]

[Footnote 233: As the meaning of the word aja is going to be discussed,
and as the author of the Sutras and /S/a@nkara seem to disagree as to
its meaning (see later on), I prefer to leave the word untranslated in
this place.--/S/a@nkara reads--and explains,--in the mantra, sarupa/h/
(not sarupam) and bhuktabhogam, not bhuktabhogyam.]

[Footnote 234: Here there seems to be a certain discrepancy between the
views of the Sutra writer and /S/a@nkara. Govindananda notes that
according to the Bhashyak/ri/t aja means simply maya--which
interpretation is based on prakara/n/a--while, according to the
Sutra-k/ri/t, who explains aja on the ground of the Chandogya-passage
treating of the three primary elements, aja denotes the aggregate of
those three elements constituting an avantaraprak/ri/ti.--On
/S/a@nkara's explanation the term