Footnote 191:[(return)]
This last sentence is directed against the possible objection that 'sabda,' which the Sûtra brings forward as an argument in favour of the highest Lord being meant, has the sense of 'sentence' (vâkya), and is therefore of less force than li@nga, i.e. indicatory or inferential mark which is represented in our passage by the a@ngushthamâtratâ of the purusha, and favours the jîva interpretation. Sabda, the text remarks, here means sruti, i.e. direct enunciation, and sruti ranks, as a means of proof, higher than li@nga.
Footnote 192:[(return)]
I.e. men belonging to the three upper castes.
Footnote 193:[(return)]
The first reason excludes animals, gods, and rishis. Gods cannot themselves perform sacrifices, the essential feature of which is the parting, on the part of the sacrificer, with an offering meant for the gods. Rishis cannot perform sacrifices in the course of whose performance the ancestral rishis of the sacrificer are invoked.—The second reason excludes those men whose only desire is emancipation and who therefore do not care for the perishable fruits of sacrifices.—The third and fourth reasons exclude the Sûdras who are indirectly disqualified for sâstric works because the Veda in different places gives rules for the three higher castes only, and for whom the ceremony of the upanayana—indispensable for all who wish to study the Veda—is not prescribed.—Cp. Pûrva Mîmâmsâ Sûtras VI, 1.
Footnote 194:[(return)]
The reference is to Pûrva Mîmâmsâ Sûtras I, 1, 5 (not to I, 2, 21, as stated in Muir's Sanskrit Texts, III, p. 69).
Footnote 195:[(return)]
In which classes of beings all the gods are comprised.
Footnote 196:[(return)]
Which shows that together with the non-eternality of the thing denoted there goes the non-eternality of the denoting word.
Footnote 197:[(return)]
Âkriti, best translated by [Greek: eidos
.]
Footnote 198:[(return)]
The pûrvapakshin, i.e. here the grammarian maintains, for the reasons specified further on, that there exists in the case of words a supersensuous entity called sphota which is manifested by the letters of the word, and, if apprehended by the mind, itself manifests the sense of the word. The term sphota may, according as it is viewed in either of these lights, be explained as the manifestor or that which is manifested.—The sphota is a grammatical fiction, the word in so far as it is apprehended by us as a whole. That we cannot identify it with the 'notion' (as Deussen seems inclined to do, p. 80) follows from its being distinctly called vâkaka or abhidhâyaka, and its being represented as that which causes the conception of the sense of a word (arthadhîhetu).
Footnote 199:[(return)]
For that each letter by itself expresses the sense is not observed; and if it did so, the other letters of the word would have to be declared useless.