[116] Nyáyena may here mean "argument."
[117] Scil. if there were only one cause there would be only one invariable effect. The very existence of various effects proves that there must be other concurrent causes (as human actions) necessary. The argument seems to me to require here this unnatural stress to be laid on eva, but this is certainly not the original meaning of the passage; it occurs Mahábhárata, iii. 1144 (cf. Gauḍapáda, S. Kár. 61).
[118] In p. 82, line 3, infra, I read Karaṇásambhaváchcha.
[119] This may be the same with the Meykáṇḍa of the Tamil work in J. A. O. S. His poem was called the Mṛigendra(?).
[120] Should we read távad anaśaríraḥ in p. 83, line 2?
[121] I retain this word, see infra.
[122] "Máyá (or Prakṛiti) is the material, Śakti the instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).
[123] These are the five first names of the eleven mantras which are included in the five kalás (J. A. O. S. iv. pp. 238-243). The Śivalinga (the visible object of worship for the enlightened) is composed of mantras, and is to be regarded as the body of Śiva (see J. A. O. S. iv. p. 101). These five mantras are given in the inverse order in Taitt. Áraṇyaka, x. 43-47 (cf. Nyáyá-málávist. p. 3).
[124] These are the operations of the five manifestations of Śiva (see J. A. O. S. iv. 8, 18) which in their descending order are Sáthákkiyam (i.e., Sadákshaya?) or Sadá-Śiva, who is Śiva and Śakti combined, and the source of grace to all souls; Ichchuran or Mayesuran, the obscure; Sutta-vittei (Śuddhavidyá) which is properly the Hindu triad, Rudra, Vishṇu, and Brahma. They are respectively symbolised by the náda, vindu, m, u, and a of Om.
[125] In Wilson's Mackenzie Cat. i. p. 138, we find a Tántrik work, the Narapati-jaya-charyá, ascribed to Bhoja the king of Dhár.