Footnote 282:[(return)]
I.e. ordinary experience does not teach us that real effects spring from unreal causes.
Footnote 283:[(return)]
Svapnajâgraddehayor vyabhikârezpi pratyabhijñânât tadanugatâtmaikyasiddhes kaitanyasya ka dehadharmatve rûtmano dehadvayâtiredkasiddher dehâtrâtmavâdo na yukta ity arthah. Ân. Gi.
Footnote 284:[(return)]
As long as the 'vyavahâra' presents itself to our mind, we might feel inclined to assume in Brahman an element of manifoldness whereby to account for the vyavahâra; but as soon as we arrive at true knowledge, the vyavahâra vanishes, and there remains no longer any reason for qualifying in any way the absolute unity of Brahman.
Footnote 285:[(return)]
Tatreti, srishtyâdisrutînâm svârthe phatavaikalye satîti yâvat. Ân. Gi.
Footnote 286:[(return)]
A Mîmâmsâ principle. A sacrificial act, for instance, is independent when a special result is assigned to it by the sacred texts; an act which is enjoined without such a specification is merely auxiliary to another act.
Footnote 287:[(return)]
According to the Srutî 'in whatever mode he worships him into that mode he passes himself.'
Footnote 288:[(return)]
Tattvânyatvâbhyâm iti, na hîsvaratvena te nirukyete jadâjadayor abhedâyogât nâpi tatoxnyatvenax niruktim arhatah svâtantryena sattâsphûrtyasambhavât na hi jadam agadânapekshyam sattâsphûrtimad upalakshyate jadatvabha@ngaprasa@ngât tasmâd avidyâtmake nâmarûpe ity arthah. Ân. Gi.
Footnote 289:[(return)]
So that from the instance of the potter and the jar we cannot conclude that the relation of clay and the jar is only that of nimitta and naimittika, not that of non-difference.
Footnote 290:[(return)]
For instance, smoke extending in a long line whose base is connected with some object on the surface of the earth.
Footnote 291:[(return)]
I.e. (as Ân. Gi. explains) because we assume the relation of cause and effect not merely on the ground of the actual existence of one thing depending on that upon another, but on the additional ground of the mental existence, the consciousness of the one not being possible without the consciousness of the other.—Tadbhâvânuvidhâyibhâvatvam tadbhânânuvidhâyibhânatvam kâ kâryasya kâranânanyatve hetur dhûmaviseshasya kâgnibhâvânuvidhâyibhâvatvesxpi na tadbhânânuvidhâyibhânatvam agnibhânasya dhûmabhânâdhînatvât.