[Footnote 328: In p. 142, line 3, I add _viná_ after _nimittam_.] [Footnote 329: The ghaṭṭa is the place where dues and taxes are collected. Some one anxious to evade payment is going by a private way by night, but he arrives at the tax-collector's house just as day dawns and is thus caught. Hence the proverb means _uddeśyásiddhi_.] [Footnote 330: In p. 143, line 13, I read _sphoṭakabhávam_ for _sphoṭábhávam_.] [Footnote 331: Cf. Ballantyne's Transl. of the Mahábháshya, pp. 9, 32.] [Footnote 332: The Mímáṃsâ holds that a word means the genus (_játi_) and not the individual (_vyakti_); the Nyáya holds that a word means an individual as distinguished by such and such a genus (or species).] [Footnote 333: Cf. Rig-Veda Prátiś. xii. 5.] [Footnote 334: He here is trying to show that his view is confirmed by the commonly received definitions of some grammatical terms.] [Footnote 335: Since Devadatta is only its transient owner.] [Footnote 336: So by the words "horse," "cow," &c., Brahman is really meant, the one abiding existence.] [Footnote 337: Cf. Ballantyne's Mahábháshya, pp. 44, 50.] [Footnote 338: In p. 145, line 8, read _asatya_ for _aśvattha_.] [Footnote 339: We have here the well-known four grammatical categories, _játi_, _guna_, _dravya_ or _saṅjná_, and _kriyá_.] [Footnote 340: But cf. Siddh. Muktáv., p. 6, line 12.] [Footnote 341: Thus we read in the Siddhánta Muktávali, p. 82, that the Mímáṃsá holds that a word means the genus and not the individual, since otherwise there would be _vyabhichára_ and _ánantya_ (cf. also Maheśachandra Nyáyaratna's note, Kávya-prakáśa, p. 10). If a word is held to mean only _one_ individual, there will be the first fault, as it will "wander away" and equally express others which it should not include; if it is held to mean _many_ individuals, it will have an endless variety of meanings and be "indefinite."] [Footnote 342: This seems the meaning of the text as printed _tasmát dvayaṃ satyam_, but I should prefer to read conjecturally _tasmád advayaṃ satyam_, "therefore non-duality is the truth."] [Footnote 343: _Scil._ they can only be the absolute Brahman who alone exists.] [Footnote 344: _Scil._ the individual soul (_jíva_) and Brahman.] [Footnote 345: The _Saṃvṛiti_ of the text seems to correspond to the _ávaraṇa_ so frequent in Vedánta books.] [Footnote 346: This passage is quoted in the Maitrí Upanishad, vi. 22.] [Footnote 347: _Adhividyam_ occurs in Taitt. Upanishad, i. 3, 1, where it is explained by [']Saṃkara as _vidyásv adhi yad dar[']sanaṃ tad adhividyam_.] CHAPTER XIV. THE SÁNKHYA-DARŚANA.