n the case of other transitive verbs, object and result
may be separate; so, for instance, when it is said 'grama/m/
ga/kkh/ati,' the village is the object of the action of going, and the
arrival at the village its result. But in the case of verbs of desiring
object and result coincide.]

[Footnote 58: That Brahman exists we know, even before entering on the
Brahma-mima/m/sa, from the occurrence of the word in the Veda, &c., and
from the etymology of the word we at once infer Brahman's chief
attributes.]

[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 th