Footnote 328:[(return)]
For the soul as being of an entirely inactive nature cannot of itself aim at release, and the pradhâna aims—ex hypothesi—only at the soul's undergoing varied experience.
Footnote 329:[(return)]
I.e. for the various items constituting enjoyment or experience.
Footnote 330:[(return)]
Tritîyes'pi katipayasabdâdyupalabdhir vâ samastatadupalabdhir vâ bhoga iti vikalpyâdye sarveshâm ekadaiva muktih syâd iti manvâno dvitîyam pratyâha ubhayârthateti. Ân. Gi.
Footnote 331:[(return)]
The MSS. of Ânanda Giri omit samsârânukkhedât; the Bhâmatî's reading is: Sargasaktyanukkhedavad driksaktyanukkhedât.
Footnote 332:[(return)]
On the theory that the soul is the cause of the pradhâna's activity we again have to ask whether the pradhâna acts for the soul's enjoyment or for its release, &c.
Footnote 333:[(return)]
Anantaro dosho mahadâdikâryotpâdâyogah. Ân. Gi.
Footnote 334:[(return)]
In the former case the five intellectual senses are looked upon as mere modifications of the sense of touch.
Footnote 335:[(return)]
Buddhi in the latter case being the generic name for buddhi, aha@nkâra, and manas.
Footnote 336:[(return)]
Lit. that which burns and that which is burned, which literal rendering would perhaps be preferable throughout. As it is, the context has necessitated its retention in some places.—The sufferers are the individual souls, the cause of suffering the world in which the souls live.
Footnote 337:[(return)]
In the case of the lamp, light and heat are admittedly essential; hence the Vedântin is supposed to bring forward the sea with its waves, and so on, as furnishing a case where attributes pass away while the substance remains.