[Footnote 272:  Nanu pralayakale karyadharma/s/ ken navatish/th/eran na tarhi kara/n/adharma api tish/th/eyus tayor abhedat tatrahananyatveszpiti.  An.  Gi.]

[Footnote 273:  For if they are effects of the pradhana they must as such be reabsorbed into it at the time of general reabsorption.]

[Footnote 274:  And that the Vedanta view is preferable because the nullity of the objections has already been demonstrated in its case.]

[Footnote 275:  The whole style of argumentation of the Mima/m/sa would be impossible, if all reasoning were sound; for then no purvapaksha view could be maintained.]

[Footnote 276:  The following arthavada-passage, for instance, ’the sacrificial post is the sun,’ is to be taken in a metaphorical sense; because perception renders it impossible for us to take it in its literal meaning.]

[Footnote 277:  Which are to be known from the Veda only.]

[Footnote 278:  Pari/n/amavadam avalambyapatato virodha/m/ samadhaya vivartavadam a/s/ritya paramasamadhanam aha.  An.  Gi.]

[Footnote 279:  Ananda Giri construes differently:  etad uktam iti, paramarthato vij/n/atam iti sambandha/h/.]

[Footnote 280:  D/ri/sh/t/eti kada/k/id dr/ri/sh/t/a/m/ punar nash/t/am anityam iti yavat.—­D/ri/sh/t/agraha/n/asu/k/ita/m/ pratitikalesxpi sattarahitya/m/ tatraiva hetvantaram aha svarupe/n/eti.  An.  Gi.]

[Footnote 281:  In the passage alluded to he is called so by implication, being compared to the ‘false-minded’ thief who, knowing himself to be guilty, undergoes the ordeal of the heated hatchet.]

[Footnote 282:  I.e. ordinary experience does not teach us that real effects spring from unreal causes.]

[Footnote 283:  Svapnajagraddehayor vyabhi/k/arezpi pratyabhij/n/anat tadanugatatmaikyasiddhe/s/ kaitanyasya ka dehadharmatve rutmano dehadvayatiredkasiddher dehatratmavado na yukta ity artha/h/.  An.  Gi.]

[Footnote 284:  As long as the ‘vyavahara’ presents itself to our mind, we might feel inclined to assume in Brahman an element of manifoldness whereby to account for the vyavahara; but as soon as we arrive at true knowledge, the vyavahara vanishes, and there remains no longer any reason for qualifying in any way the absolute unity of Brahman.]

[Footnote 285:  Tatreti, s/ri/sh/t/yadi/s/rutina/m/ svarthe phatavaikalye satiti yavat.  An.  Gi.]

[Footnote 286:  A Mima/m/sa principle.  A sacrificial act, for instance, is independent when a special result is assigned to it by the sacred texts; an act which is enjoined without such a specification is merely auxiliary to another act.]

[Footnote 287:  According to the Sruti ’in whatever mode he worships him into that mode he passes himself.’]

[Footnote 288:  Tattvanyatvabhyam iti, na hisvaratvena te niru/k/yete ja/d/ajadayor abhedayogat napi tatoxnyatvenax niruktim arhata/h/ svatantrye/n/a sattasphurtyasambhavat na hi j/ad/am aga/d/anapekshya/m/ sattasphurtimad upalakshyate ja/d/atvabha@ngaprasa@ngat tasmad avidyatmake namarupe ity artha/h/.  An.  Gi.]