[Footnote 55:  The ‘means’ in addition to sama and dama are discontinuance of religious ceremonies (uparati), patience in suffering (titiksha), attention and concentration of the mind (samadhana), and faith (sraddha).]

[Footnote 56:  According to Pa/n/ini II, 3, 50 the sixth (genitive) case expresses the relation of one thing being generally supplementary to, or connected with, some other thing.]

[Footnote 57:  In the case of other transitive verbs, object and result may be separate; so, for instance, when it is said ’grama/m/ ga/kkh/ati,’ the village is the object of the action of going, and the arrival at the village its result.  But in the case of verbs of desiring object and result coincide.]

[Footnote 58:  That Brahman exists we know, even before entering on the Brahma-mima/m/sa, from the occurrence of the word in the Veda, &c., and from the etymology of the word we at once infer Brahman’s chief attributes.]

[Footnote 59:  The three last opinions are those of the followers of the Nyaya, the Sa@nkhya, and the Yoga-philosophy respectively.  The three opinions mentioned first belong to various materialistic schools; the two subsequent ones to two sects of Bauddha philosophers.]

[Footnote 60:  As, for instance, the passages ’this person consists of the essence of food;’ ‘the eye, &c. spoke;’ ’non-existing this was in the beginning,’ &c.]

[Footnote 61:  So the compound is to be divided according to An.  Gi. and Go.; the Bha. proposes another less plausible division.]

[Footnote 62:  According to Nirukta I, 2 the six bhavavikara/h/ are:  origination, existence, modification, increase, decrease, destruction.]

[Footnote 63:  The pradhana, called also prak/ri/ti, is the primal causal matter of the world in the Sa@nkhya-system.  It will be fully discussed in later parts of this work.  To avoid ambiguities, the term pradhana has been left untranslated.  Cp.  Sa@nkhya Karika 3.]

[Footnote 64:  Ke/k/it tu hira/n/yagaroha/m/ sa/m/sari/n/am evagamaj jagaddhetum a/k/akshate.  Ananada Giri.]

[Footnote 65:  Viz. the Vai/s/eshikas.]

[Footnote 66:  Atmana/h/ sruter ity artha/h/.  Ananda Giri.]

[Footnote 67:  Text (or direct statement), suggestive power (linga), syntactical connection (vakya), &c., being the means of proof made use of in the Purva Mima/m/sa.]

[Footnote 68:  The so-called sakshatkara of Brahman.  The &c. comprises inference and so on.]

[Footnote 69:  So, for instance, the passage ’he carves the sacrificial post and makes it eight-cornered,’ has a purpose only as being supplementary to the injunction ’he ties the victim to the sacrificial post.’]

[Footnote 70:  If the fruits of the two sastras were not of a different nature, there would be no reason for the distinction of two sastras; if they are of a different nature, it cannot be said that the knowledge of Brahman is enjoined for the purpose of final release, in the same way as sacrifices are enjoined for the purpose of obtaining the heavenly world and the like.]