Notes:
Footnote 253:[(return)]
The Smriti called Tantra is the Sâ@nkhyasâstra as taught by Kapila; the Smriti-writers depending on him are Âsuri, Pañkasikha, and others.
Footnote 254:[(return)]
Mîmâmsâ Sû. I, 1, 2: kodanâlakshanosxrtho dharmah. Commentary: kodanâ iti kriyâyâh pravartakam vakanam âhuh.
Footnote 255:[(return)]
Purushârtha; in opposition to the rules referred to in the preceding sentence which are kratvartha, i.e. the acting according to which secures the proper performance of certain rites.
Footnote 256:[(return)]
It having been decided by the Pûrvâ Mîmâmsâ already that Smritis contradicted by Sruti are to be disregarded.
Footnote 257:[(return)]
On the meaning of 'kapila' in the above passage, compare the Introduction to the Upanishads, translated by Max Müller, vol. ii, p. xxxviii ff.—As will be seen later on, Sa@nkara, in this bhâshya, takes the Kapila referred to to be some rishi.
Footnote 258:[(return)]
I.e. religious duty is known only from the injunctive passages of the Veda.
Footnote 259:[(return)]
After it has been shown that Kapila the dvaitavâdin is not mentioned in Sruti, it is now shown that Manu the sarvâtmavâdin is mentioned there.
Footnote 260:[(return)]
In which passage the phrase 'to be meditated upon' (nididhyâsâ) indicates the act of mental concentration characteristic of the Yoga.
Footnote 261:[(return)]
The ashtakâs (certain oblations to be made on the eighth days after the full moons of the seasons hemanta and sisira) furnish the stock illustration for the doctrine of the Pûrvâ Mim. that Smriti is authoritative in so far as it is based on Sruti.