Footnote 272:[(return)]
Nanu pralayakâle kâryadharmâs ken nâvatishtheran na tarhi kâranadharmâ api tishtheyus tayor abhedât tatrâhânanyatveszpîti. Ân. Gi.
Footnote 273:[(return)]
For if they are effects of the pradhâna they must as such be reabsorbed into it at the time of general reabsorption.
Footnote 274:[(return)]
And that the Vedânta view is preferable because the nullity of the objections has already been demonstrated in its case.
Footnote 275:[(return)]
The whole style of argumentation of the Mîmâmsâ would be impossible, if all reasoning were sound; for then no pûrvapaksha view could be maintained.
Footnote 276:[(return)]
The following arthavâda-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:[(return)]
Which are to be known from the Veda only.
Footnote 278:[(return)]
Parinâmavâdam avalambyâpâtato virodham samadhâya vivartavâdam âsritya paramasamâdhânam âha. Ân. Gi.
Footnote 279:[(return)]
Ânanda Giri construes differently: etad uktam iti, paramârthato vijñâtam iti sambandhah.
Footnote 280:[(return)]
Drishteti kadâkid drrishtam punar nashtam anityam iti yâvat.—Drishtagrahanasûkita m pratîtikâlesxpi sattârâhityam tatraiva hetvantaram âha svarûpeneti. Ân. Gi.
Footnote 281:[(return)]
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.