Footnote 49:[(return)]
I.e. in the absence of the mutual superimposition of the Self and the Non-Self and their attributes.
Footnote 50:[(return)]
The Mîmâmsâ, i.e. the enquiry whose aim it is to show that the embodied Self, i.e. the individual or personal soul is one with Brahman. This Mîmâmsâ being an enquiry into the meaning of the Vedânta-portions of the Veda, it is also called Vedânta mîmâmsâ.
Footnote 51:[(return)]
Nâdhikârârtha iti. Tatra hetur brahmeti. Asyârthah, kám ayam athasabdo brahmajñânekkhyâh kim vântarnîtavikârasya athavekkhâviseshanajñânasyârambhârtha h. Nâdyah tasyâ mîmâmsâpravartikâyâs tadapravartyatvâd anârabhyatvât tasyâs kottaratra pratyadhikaranam apratipâdanât. Na dvitîyozthasabdenânantaryoktidvârâ visishtâdhikâryasamarpane sâdhanakatushtayâsampannânâ m brahmadhîtadvikârayor anarthitvâd vikârânârambhân na ka vikâravidhivasâd adhikârî kalpyah prârambhasyâpi tulyatvâd adhikârinas ka vidhyapekshitopâdhitvân na tritîyah brahmajñânasyânandasâkshâtkâratvenâdhikâryatve z pyaprâdhânyâd athasabdâsambandhât tasmân nârambhârthateti. Ânanda Giri.
Footnote 52:[(return)]
Any relation in which the result, i.e. here the enquiry into Brahman may stand to some antecedent of which it is the effect may be comprised under the relation of ânantarya.
Footnote 53:[(return)]
He cuts off from the heart, then from the tongue, then from the breast.
Footnote 54:[(return)]
Where one action is subordinate to another as, for instance, the offering of the prayâjas is to the darsapûrnamâsa-sacrifice, or where one action qualifies a person for another as, for instance, the offering of the darsapûrnamâsa qualifies a man for the performance of the Soma-sacrifice, there is unity of the agent, and consequently an intimation of the order of succession of the actions is in its right place.
Footnote 55:[(return)]
The 'means' in addition to sama and dama are discontinuance of religious ceremonies (uparati), patience in suffering (titikshâ), attention and concentration of the mind (samâdhâna), and faith (sraddhâ).
Footnote 56:[(return)]
According to Pânini II, 3, 50 the sixth (genitive) case expresses the relation of one thing being generally supplementary to, or connected with, some other thing.
Footnote 57:[(return)]
In the case of other transitive verbs, object and result may be separate; so, for instance, when it is said 'grâmam gakkhati,' the village is the object of the action of going, and the arrival at the village its result. But in the case of verbs of desiring object and result coincide.
Footnote 58:[(return)]
That Brahman exists we know, even before entering on the Brahma-mîmâmsâ, from the occurrence of the word in the Veda, &c., and from the etymology of the word we at once infer Brahman's chief attributes.