[Footnote 7: _Kiṇwa_ is explained as "drug or seed used to produce fermentation in the manufacture of spirits from sugar, bassia, &c." Colebrooke quotes from Śaṅkara: "The faculty of thought results from a modification of the aggregate elements in like manner as sugar with a ferment and other ingredients becomes an inebriating liquor; and as betel, areca, lime, and extract of catechu chewed together have an exhilarating property not found in those substances severally."] [Footnote 8: Of course Śaṅkara, in his commentary, gives a very different interpretation, applying it to the cessation of individual existence when the knowledge of the Supreme is once attained. Cf. Śabara's Comm. Jaimini Sút., i. i. 5.] [Footnote 9: I take _kaṇa_ as here equal to the Bengali _kunṛ_. Cf. Atharva-V., xi. 3, 5. _Aśváḥ kaṇá gávas taṇḍulá maśakás tusháḥ._] [Footnote 10: See Nyáya Sútras, ii. 57.] [Footnote 11: _I.e._, personality and fatness, &c.] [Footnote 12: I read _dehe_ for _dehaḥ_.] [Footnote 13: Literally, "must be an attribute of the subject and have invariable concomitance (_vyápti_)."] [Footnote 14: For the _sandigdha_ and _niśchita upádhi_ see Siddhánta Muktávali, p. 125. The former is accepted only by one party.] [Footnote 15: Literally, the knowledge of the invariable concomitance (as of smoke by fire).] [Footnote 16: The attributes of the class are not always found in every member,--thus idiots are men, though man is a rational animal; and again, this particular smoke might be a sign of a fire in some other place.] [Footnote 17: See Sáhitya Darpaṇa (Ballantyne's trans. p. 16), and Siddhánta-M., p. 80.] [Footnote 18: The properly logical, as distinguished from the rhetorical, argument.] [Footnote 19: "_Upamána_ or the knowledge of a similarity is the instrument in the production of an inference from similarity. This particular inference consists in the knowledge of the relation of a name to something so named." Ballantyne's Tarka Sangraha.] [Footnote 20: The upádhi is the condition which must be supplied to restrict a too general middle term, as in the inference "the mountain has smoke because it has fire," if we add wet fuel as the condition of the fire, the middle term will be no longer too general. In the case of a true vyápti, there is, of course, no upádhi.] [Footnote 21: 'Αντιστρἑφει (Pr. Anal., ii. 25). We have here our A with distributed predicate.]