owing arthavada-passage, for instance, 'the
sacrificial post is the sun,' is to be taken in a metaphorical sense;
because perception renders it impossible for us to take it in its
literal meaning.]

[Footnote 277: Which are to be known from the Veda only.]

[Footnote 278: Pari/n/amavadam avalambyapatato virodha/m/ samadhaya
vivartavadam a/s/ritya paramasamadhanam aha. An. Gi.]

[Footnote 279: Ananda Giri construes differently: etad uktam iti,
paramarthato vij/n/atam iti sambandha/h/.]

[Footnote 280: D/ri/sh/t/eti kada/k/id dr/ri/sh/t/a/m/ punar nash/t/am
anityam iti yavat.--D/ri/sh/t/agraha/n/asu/k/ita/m/ pratitikalesxpi
sattarahitya/m/ tatraiva hetvantaram aha svarupe/n/eti. An. Gi.]

[Footnote 281: In the passage alluded to he is called so by implication,
being compared to the 'false-minded' thief who, knowing himself to be
guilty, undergoes the ordeal of the heated hatchet.]

[Footnote 282: I.e. ordinary experience does not teach us that real
effects spring from unreal causes.]

[Footnote 283: Svapnajagraddehayor vyabhi/k/arezpi pratyabhij/n/anat
tadanugatatmaikyasiddhe/s/ /k/aitanyasya /k/a dehadharmatve rutmano
dehadvayatiredkasiddher dehatratmavado na yukta ity artha/h/. An. Gi.]

[Footnote 284: As long as the 'vyavahara' presents itself to our mind,
we might feel inclined to assume in Brahman an element of manifoldness
whereby to account for the vyavahara; but as soon as we arrive at true
knowledge, the vyavahara vanishes, and there remains no longer any
reason for qualifying in any way the absolute unity of Brahman.]

[Footnote 285: Tatreti, s/ri/sh/t/yadi/s/rutina/m/ svarthe phatavaikalye
satiti yavat. An. Gi.]

[Footnote 286: A Mima/m/sa principle. A sacrificial act, for instance,
is independent when a special result is assigned to it by the sacred
texts; an act which is enjoined without such a specification is merely
auxiliary to another act.]

[Footnote 287: According to the /S/ruti 'in whatever mode he worships
him into that mode he passes himself.']

[Footnote 288: Tattvanyatvabhyam iti, na hisvaratvena te niru/k/yete
ja/d/ajadayor abhedayogat napi tatoxnyatvenax niruktim arhata/h/
svatantrye/n/a sattasphurtyasambhavat na hi j/ad/am aga/d/anapekshya/m/
sattasphurtimad upalakshyate ja/d/atvabha@ngaprasa@ngat tasmad
avidyatmake namarupe ity artha/h/. An. Gi.]

[Footnote 289: So that from the instance of the potter and the jar we
cannot conclude that the relation of clay and the jar is only th