[Footnote 114: These four feet are the four stages of religious life (see J. A. O. S. iv. pp. 135, 180), called in Tamil _sarithei_, _kirikei_, _yokam_, and _gnánam_. The first is the stage of practical piety and performance of the prescribed duties and rites; the second is that of the "confirmatory sacrament" and the five purifications involved in true _pújá_; the third is that of the eight observances of the yogin; the fourth is that of knowledge which prepares the soul for intimate union with God.] [Footnote 115: Cf. Colebrooke, _Essays_ (2d ed.), vol. i. p. 315.] [Footnote 116: _Nyáyena_ may here mean "argument."] [Footnote 117: _Scil._ if there were only one cause there would be only one invariable effect. The very existence of various effects proves that there must be other concurrent causes (as human actions) necessary. The argument seems to me to require here this unnatural stress to be laid on _eva_, but this is certainly not the original meaning of the passage; it occurs Mahábhárata, iii. 1144 (cf. Gauḍapáda, S. Kár. 61).] [Footnote 118: In p. 82, line 3, _infra_, I read _Karaṇásambhaváchcha_.] [Footnote 119: This may be the same with the Meykáṇḍa of the Tamil work in J. A. O. S. His poem was called the _Mṛigendra_(?).] [Footnote 120: Should we read _távad anaśaríraḥ_ in p. 83, line 2?] [Footnote 121: I retain this word, see _infra._] [Footnote 122: "_Máyá_ (or Prakṛiti) is the material, Śakti the instrumental, and Deity the efficient cause" (J. A. O. S. iv. p. 55).] [Footnote 123: These are the five first names of the eleven mantras which are included in the five _kalás_ (J. A. O. S. iv. pp. 238-243). The Śivalinga (the visible object of worship for the enlightened) is composed of mantras, and is to be regarded as the body of Śiva (see J. A. O. S. iv. p. 101). These five mantras are given in the inverse order in Taitt. Áraṇyaka, x. 43-47 (cf. _Nyáyá-málávist._ p. 3).] [Footnote 124: These are the operations of the five manifestations of Śiva (see J. A. O. S. iv. 8, 18) which in their descending order are _Sáthákkiyam_ (_i.e._, _Sadákshaya?_) or _Sadá-Śiva_, who is Śiva and Śakti combined, and the source of grace to all souls; _Ichchuran_ or _Mayesuran_, the obscure; _Sutta-vittei_ (_Śuddhavidyá_) which is properly the Hindu triad, _Rudra_, _Vishṇu_, and _Brahma_. They are respectively symbolised by the _náda_, _vindu_, _m_, _u_, and _a_ of Om.] [Footnote 125: In Wilson's Mackenzie Cat. i. p. 138, we find a Tántrik work, the _Narapati-jaya-charyá_, ascribed to Bhoja the king of Dhár.] [Footnote 126: Ananta is a name of Śiva in the Atharva-śiras Upanishad (see Indische Stud. i. 385).] [Footnote 127: This is the fourth of the twenty-eight Ágamas (see Foulkes' Catechism).] [Footnote 128: _Aṇu?_ "The soul, when clothed with these primary things (desire, knowledge, action, &c.), is an exceedingly small body" (Foulkes). Anaṇu is used as an epithet of Brahman in Bṛihad Ar. Up. iii. 8. 8.]