[Footnote 59: The three last opinions are those of the followers of the Nyaya, the Sa@nkhya, and the Yoga-philosophy respectively. The three opinions mentioned first belong to various materialistic schools; the two subsequent ones to two sects of Bauddha philosophers.] [Footnote 60: As, for instance, the passages 'this person consists of the essence of food;' 'the eye, &c. spoke;' 'non-existing this was in the beginning,' &c.] [Footnote 61: So the compound is to be divided according to An. Gi. and Go.; the Bha. proposes another less plausible division.] [Footnote 62: According to Nirukta I, 2 the six bhavavikara/h/ are: origination, existence, modification, increase, decrease, destruction.] [Footnote 63: The pradhana, called also prak/ri/ti, is the primal causal matter of the world in the /S/a@nkhya-system. It will be fully discussed in later parts of this work. To avoid ambiguities, the term pradhana has been left untranslated. Cp. Sa@nkhya Karika 3.] [Footnote 64: Ke/k/it tu hira/n/yagaroha/m/ sa/m/sari/n/am evagamaj jagaddhetum a/k/akshate. Ananada Giri.] [Footnote 65: Viz. the Vai/s/eshikas.] [Footnote 66: Atmana/h/ /s/ruter ity artha/h/. Ananda Giri.] [Footnote 67: Text (or direct statement), suggestive power (linga), syntactical connection (vakya), &c., being the means of proof made use of in the Purva Mima/m/sa.] [Footnote 68: The so-called sakshatkara of Brahman. The &c. comprises inference and so on.] [Footnote 69: So, for instance, the passage 'he carves the sacrificial post and makes it eight-cornered,' has a purpose only as being supplementary to the injunction 'he ties the victim to the sacrificial post.'] [Footnote 70: If the fruits of the two /s/astras were not of a different nature, there would be no reason for the distinction of two /s/astras; if they are of a different nature, it cannot be said that the knowledge of Brahman is enjoined for the purpose of final release, in the same way as sacrifices are enjoined for the purpose of obtaining the heavenly world and the like.] [Footnote 71: The first passage shows that the Self is not joined to the gross body; the second that it is not joined to the subtle body; the third that is independent of either.] [Footnote 72: Ananda Giri omits 'ata/h/.' His comment is: p/ri/thagjij/n/asavishayatva/k/ /k/a dharmadyasp/ri/sh/t/atva/m/ brahma/n/o yuktam ityaha; tad iti; ata/h/ /s/abdapa/th/e dharmadyasparse karmaphalavailaksba/n/ya/m/ hetuk/ri/tam.--The above translation follows Govindananda's first explanation. Tat kaivalyam brahmaiva karmaphalavilaksha/n/atvad ity artha/h/.] [Footnote 73: Sampat. Sampan namalpe vastuny alambane samanyena kena/k/in mahato vastuna/h/ sampadanam. Ananda Giri.]