[206] In p. 112, line 16, of the Calcutta edition, I read doshanimitta-tattva for doshanimittakatva (compare Nyáya Sút. iv. 68).
[207] Without this last clause the definition might include the objects (vishaya), as these are, of course, connected with right knowledge.
[208] Íśvara is a cause of right knowledge (pramáṇa) according to the definition, because he is pramáyá áśrayaḥ.
[209] On this compare Siddhánta-Muktávali, p. 115.
[210] On these compare my note to Colebrooke's Essays, vol. i. p. 315.
[211] "Our coming to the conclusion that there can be no smoke in the hill if there be no fire, while we see the smoke, is the confutation of there being no fire in the hill" (Ballantyne). Or, in other words, "the mountain must have the absence-of-smoke (vyápaka) if it has the absence-of-fire (the false vyápya").
[212] Action (pravṛitti) follows after the ascertainment of the truth by nyáya.
[213] Cp. Vátsyáyana's Comment., p. 6. The Calcutta edition reads prakírtitá for paríkshitá.
[214] The printed text omits the third fault, "a stupid indifference, moha," which is however referred to presently.
[215] In p. 116, line 3, I would read tannirvartakam for tannivartakam.