Footnote 262:[(return)]
But why—it will be asked—do you apply yourself to the refutation of the Sâ@nkhya and Yoga only, and not also to that of other Smritis conflicting with the Vedânta views?
Footnote 263:[(return)]
I.e. from the fact of these terms being employed in a passage standing close to other passages which refer to Vedic knowledge.
Footnote 264:[(return)]
The cognition of Brahman terminates in an act of anubhava; hence as it has been shown that reasoning is more closely connected with anubhava than Sruti is, we have the right to apply reasoning to Sruti.—Ânanda Giri comments on the passage from anubhavâvasânam as follows: brahmasâkshâtkârasya mokshopâyatayâ prâdhânyât tatra sabdâd api parokshagokarâd aparokshârthasâdharmyagokaras tarkosxntara@ngam iti tasyaiva balavatvam ity arthah. Aitihyamâtrena pravâdapâramparyamâtrena parokshatayeti yâvat. Anubhavasya prâdhânye tarkasyoktanyâyena tasminn antara@ngatvâd âgamasya ka bahira@ngatvâd antara@ngabahira@ngayor antara@ngam balavad ity nyâyâd uktam tarkasya balavattvam. Anubhavaprâdhânyam tu nâdyâpi siddham ity âsa@nkyâhânubhaveti. Nanu Brahmajñâdnam vaidikatvâd dharmavad adrishtaphalam eshtavyam tat kutosxsyânubhavâvasânâvidyânivartakatva m tatrâha moksheti. Adhishthânasâkshâtkârasya suktyâdjñâne tadavidyâtatkâryanivartakatvadrishteh, brahmajñânasyâpi tarkavasâd asambhâvanâdinirâsadvârâ sâkshâtkârâvasâyinas tadavidyâdinivartakatvenaiva muktihetuteti nâdrishtaphalatety arthah.
Footnote 265:[(return)]
Niratisayâh, upajanâpâyadharmasûnyatvam niratisayatvam. Ân. Gi.
Footnote 266:[(return)]
A sentence replying to the possible objection that the world, as being the effect of the intelligent Brahman, might itself be intelligent.
Footnote 267:[(return)]
In the case of things commonly considered non-intelligent, intelligence is not influenced by an internal organ, and on that account remains unperceived; samaste jagati satoszpi kaitanyasya tatra tatrântahkaranaparinâmânuparâgâd anupalabdhir aviruddhâ. Ân. Gi.
Footnote 268:[(return)]
On îsvara in the above meaning, compare Deussen, p. 69, note 41.
Footnote 269:[(return)]
The line 'prakritibhyah param,' &c. is wanting in all MSS. I have consulted.
Footnote 270:[(return)]
Ânanda Giri on the above passage: srutyâkâ@nkshitam tarkam eva mananavidhivishayam udâharati svapnânteti. Svapnajâgaritayor mithovyabhikârâd âtmanah svabhâvatas tadvattvâbhâvâd avasthâ dvayena tasya svatosxsampriktatvam ato jîvasyâvasthâvatvena nâbrahmatvam ity arthah. Tathâpi dehâditâdâtmyenâtmano bhâvân na nihprapañkabrahmatety âsa@nkyâha samprasâde keti. Satâ somya tadâ sampanno bhavatîti sruteh sushupte nihprapañkasadâtmatvâvagamâd âtmanas tathâvidhabrahmatvasiddhir ity arthah. Dvaitagrâhipratyakshâdivirodhât katham âtmanosxdvitîyabrahmatvam ity âsa@nkya tajjatvâdihetunâ brahmâtiriktavastvabhâvasiddher adhyakshâdînâm atatvâvedakaprâmânyâd avirodhâd yuktam âtmano xsvitîyabrahmatvam ity âha prapañkasyeti.
Footnote 271:[(return)]
Let us finally assume, merely for argument's sake, that a vailakshanya of cause and effect is not admissible, and enquire whether that assumption can be reconciled more easily with an intelligent or a non-intelligent cause of the world.