[FOOTNOTE 22:1. In agreement with the use made of this passage by the
Purvapakshin, vijnana must here be understood in the sense of avidya.
Vijnanasabdena vividham jnayate-neneti karanavyutpattya-vidya-bhidhiyate.
Sru. Pra.]

[FOOTNOTE 25:1. The distinction is illustrated by the different views
Perception and Inference cause us to take of the nature of the flame of
the lamp. To Perception the flame, as long as it burns, seems one and
the same: but on the ground of the observation that the different
particles of the wick and the oil are consumed in succession, we infer
that there are many distinct flames succeeding one another. And we
accept the Inference as valid, and as sublating or refuting the
immediate perception, because the perceived oneness of the flame admits
of being accounted for 'otherwise,' viz. on the ground of the many
distinct flames originating in such rapid succession that the eye
mistakes them for one. The inference on the other hand does not admit of
being explained in another way.]

[FOOTNOTE 26:1. The reference is to the point discussed Pu. Mi. Su. VI,
5, 54 (Jaim. Nya. Mala Vistara, p. 285).]

[FOOTNOTE 27:1. The texts which deny all qualities of Brahman are later
in order than the texts which refer to Brahman as qualified, because
denial presupposes that which is to be denied.]

[FOOTNOTE 27:2. The unity of purport of the sentence is inferred from
its constituent words having the same case-ending.]

[FOOTNOTE 30:1. The theory here referred to is held by some of the
Mimamsakas. The imperative forms of the verb have their primary meaning,