tadavidyadinivartakatvenaiva muktihetuteti nad/ri/sh/t/aphalatety
artha/h/.]

[Footnote 265: Nirati/s/aya/h/, upajanapayadharma/s/unyatva/m/
nirati/s/ayatvam. An. Gi.]

[Footnote 266: A sentence replying to the possible objection that the
world, as being the effect of the intelligent Brahman, might itself be
intelligent.]

[Footnote 267: In the case of things commonly considered
non-intelligent, intelligence is not influenced by an internal organ,
and on that account remains unperceived; samaste jagati satoszpi
/k/aitanyasya tatra tatranta/h/kara/n/apari/n/amanuparagad anupalabdhir
aviruddha. An. Gi.]

[Footnote 268: On i/s/vara in the above meaning, compare Deussen, p. 69,
note 41.]

[Footnote 269: The line 'prak/ri/tibhya/h/ param,' &c. is wanting in all
MSS. I have consulted.]

[Footnote 270: Ananda Giri on the above passage: /s/rutyaka@nkshita/m/
tarkam eva mananavidhivishayam udaharati svapnanteti. Svapnajagaritayor
mithovyabhi/k/arad atmana/h/ svabhavatas tadvattvabhavad avastha dvayena
tasya svatosxsa/m/p/ri/ktatvam ato jivasyavasthavatvena nabrahmatvam ity
artha/h/. Tathapi dehaditadatmyenatmano bhavan na
ni/h/prapa/nk/abrahmatety a/s/a@nkyaha sa/m/prasade /k/eti. Sata somya
tada sa/m/panno bhavatiti /s/rute/h/ sushupte
ni/h/prapa/nk/asadatmatvavagamad atmanas tathavidhabrahmatvasiddhir ity
artha/h/. Dvaitagrahipratyakshadivirodhat katham
atmanosxdvitiyabrahmatvam ity a/s/a@nkya tajjatvadihetuna
brahmatiriktavastvabhavasiddher adhyakshadinam atatvavedakaprama/n/yad
avirodhad yuktam atmano xsvitiyabrahmatvam ity aha prapa/nk/asyeti.]

[Footnote 271: Let us finally assume, merely for argument's sake, that a
vailaksha/n/ya of cause and effect is not admissible, and enquire
whether that assumption can be reconciled more easily with an
intelligent or a non-intelligent cause of the world.]

[Footnote 272: Nanu pralayakale karyadharma/s/ /k/en navatish/th/eran na
tarhi kara/n/adharma api tish/th/eyus tayor abhedat
tatrahananyatveszpiti. An. Gi.]

[Footnote 273: For if they are effects of the pradhana they must as such
be reabsorbed into it at the time of general reabsorption.]

[Footnote 274: And that the Vedanta view is preferable because the
nullity of the objections has already been demonstrated in its case.]

[Footnote 275: The whole style of argumentation of the Mima/m/sa would
be impossible, if all reasoning were sound; for then no purvapaksha view
could be maintained.]

[Footnote 276: The foll