ish the answer to the question how
the intelligent Self is known at all if it is not the object of
perception.--Pratyakshatvabhave katham atmasiddhir ity asa@nkya anumanad
ity aha, prav/ri/ttiti. Anumanasiddhasya /k/etanasya na
pravr/i/ttya/s/rayateti dar/s/ayitum evakara/h/. Katham anumanam ity
apekshaya/m/ tatprakara/m/; su/k/ayati kevaleti. Vailaksha/n/ya/m/
pra/n/adimattvam. An. Gi.]

[Footnote 325: Viz. that whatever moves or acts does so under the
influence of intelligence.--Sadhyapakshanikshiptatva/m/ sadhyavati
pakshe pravish/t/atvam eva ta/k/ /k/a sapakshanizkshiptatvasyapy
upalaksha/n/am, anpanyaso na vyabhi/k/arabhumin ity artha/h/. An. Gi.]

[Footnote 326: It might be held that for the transformation of grass
into milk no other cause is required than the digestive heat of the
cow's body; but a reflecting person will acknowledge that there also the
omniscient Lord is active. Bha.]

[Footnote 327: Anadheyati/s/ayasya
sukhadukhapraptiparihararupati/s/aya/s/unyasyety artha/h/. An. Gi.]

[Footnote 328: For the soul as being of an entirely inactive nature
cannot of itself aim at release, and the pradhana aims--ex
hypothesi--only at the soul's undergoing varied experience.]

[Footnote 329: I.e. for the various items constituting enjoyment or
experience.]

[Footnote 330: T/ri/tiyes'pi katipaya/s/abdadyupalabdhir va
samastatadupalabdhir va bhoga iti vikalpyadye sarvesham ekadaiva
mukti/h/ syad iti manvano dvitiya/m/ pratyaha ubhayarthateti. An. Gi.]

[Footnote 331: The MSS. of Ananda Giri omit sa/m/saranu/kkh/edat; the
Bhamati's reading is: Sarga/s/aktyanu/kkh/edavad
d/ri/k/s/aktyanu/kkh/edat.]

[Footnote 332: On the theory that the soul is the cause of the
pradhana's activity we again have to ask whether the pradhana acts for
the soul's enjoyment or for its release, &c.]

[Footnote 333: Anantaro dosho mahadadikaryotpadayoga/h/. An. Gi.]

[Footnote 334: In the former case the five intellectual senses are
looked upon as mere modifications of the sense of touch.]

[Footnote 335: Buddhi in the latter case being the generic name for
buddhi, aha@nkara, and manas.]

[Footnote 336: Lit. that which burns and that which is burned, which
literal rendering would perhaps be preferable throughout. As it is, the
context has necessitated its retention in some places.--The sufferers
are the individual souls, the cause of suffering the world in which the
souls live.]

[Footnote 337: In the case of the lamp, light and