Catal._, p. 87 _b_.]

[Footnote 382: _Karman_ seems here used for _kriya_, which properly belongs only to the body, as the soul is _drash??i_.]

[Footnote 383: _Scil. samadhi_, or the restraining the mind and senses to profound contemplation.]

[Footnote 384: _Scil._ "forbearance, religious observance, postures, suppression of the breath, restraint, attention, contemplation, and meditation (_samadhi_)."]

[Footnote 385: See Bhoja, Comm. iii. 3, _samyag adhiyate mano yatra sa samadhi?_.]

[Footnote 386: Thus, _e.g._, the antecedent non-existence and the destruction of the pot are found in the two halves in which the pot itself (the counter-ent.i.ty to its own non-existence) resides by intimate relation (_samavaya-sambandha_).]

[Footnote 387: I read _niroddhavyanam_ for _nirodhanam_.]

[Footnote 388: _Chit-sakti_ and _chiti-sakti_ = soul.]

[Footnote 389: The _sattva_ of the _buddhi_ or the internal organ.]

[Footnote 390: This second substance, "mind" or "understanding"

(_buddhi_, _chitta_), is like a looking-gla.s.s, which reflects the image of the object on a second looking-gla.s.s (_sc._ soul).]

[Footnote 391: Vachaspati explains _laksha?a_ as _kalabheda_.]

[Footnote 392: I take _adi_ as meaning _asphu?atva_. The change of state takes place between the several moments of the _laksha?a-pari?ama_. Cf.

the Commentaries on iii. 13.]

[Footnote 393: These are generally called the five states of the thinking principle, _chittabhumayas_ or _avasthas_. Cf. Commentary, i.

2, 18.]

[Footnote 394: These three conditions respectively characterise men, demons, and G.o.ds.]

[Footnote 395: Much of this is taken from Bhoja's Commentary, and I have borrowed Ballantyne's translation.]

[Footnote 396: Can _chitta_ mean "soul" here?]

[Footnote 397: _I.e._, as, _e.g._, whether the senses produce the elements or the elements the senses, &c.]

[Footnote 398: In p. 164, line 4 _infra_, read _sukhaprakasamayasya_.]

[Footnote 399: In p. 164, line 2 _infra_, read _sattamatra_ for _sattva-_. Bhoja well distinguishes _asmita_ from _aha?kara_.]

[Footnote 400: For these see _infra_, and cf. Yoga S., ii. 3, 12, 13.]

[Footnote 401: I have ventured to alter the examples, to suit the English translation.]

[Footnote 402: Where the negation is prominent it is called _prasajya-pratishedha_; but where it is not prominent, we have the _paryudasa_ negation. In the former the negative is connected with the verb; in the latter it is generally compounded with some other word, as, _e.g._--

(a.) "Not a drum was heard, not a funeral note."

(b.) "Unwatched the garden bough shall sway."

The former corresponds to the logician's _atyantabhava_, the latter to _anyonyabhava_ or _bheda_.]

[Footnote 403: Cf. the _varttika_ in Siddhanta Kaum., i. 401.]

[Footnote 404: Thus _adhana_ stands for _avidya-manadhana_, with _vidyamana_ omitted in the compound.]

[Footnote 405: As its subject would confessedly be _buddhi_.]

[Footnote 406: As it is _avidya_ after all.]

[Footnote 407: In p. 165, lines 16, 17, read (with my MS. of Vachaspati's Gloss), _sarvav?ittinirodhasampannaya api tathatvaprasa?gat_.]

[Footnote 408: I read _tanvavasthascha_ with the printed edition of Vachaspati's Gloss. If _tanudagdhascha_ is correct, it must mean _tanutvena dagdhah_.]

[Footnote 409: As in _ramalakshma?au_, Rama and Lakshma?a.]

[Footnote 410: I read _pakshatraye_ for _pakshadvaye_.]

[Footnote 411: In his Comm. on Sut., ii. 5.]

[Footnote 412: Thus _inimicus_ is not a "friend," nor, on the other hand, a "non-friend," but something positive, an "enemy." So _agoshpada_ is said to mean "a forest."]

[Footnote 413: Cf. Yoga Sut., i. 8.]

[Footnote 414: In p. 166, line 4 _infra_, read _kayadau_ for _karyadau_.]

[Footnote 415: This couplet is quoted by Vyasa in his Comm. on Yoga Sutras, ii. 5, and I have followed Vachaspati in his explanation of it; he calls it _vaiyasaki gatha_.]

[Footnote 416: Since the continued enjoyment of an object only increases the desire for more, and its loss gives correspondent regret (cf. Bhag. G. xviii. 38).]

[Footnote 417: Literally, "it has four feet."]

[Footnote 418: Thus "sight," or the power of seeing, is a modification of the quality of _sattva_ un.o.bstructed by _rajas_ and _tamas_.]

[Footnote 419: "Let the affix _?ini_ be used after a root in the sense of what is habitual, when the _upapada_, or subordinate word, is not a word meaning 'genus' and ends in a case."]

[Footnote 420: "Let _v?iddhi_ be the subst.i.tute of a base ending in a vowel, when that which has an indicatory _n_ or _?_ follows;" _?ini_ has an indicatory _?_.]

[Footnote 421: Sc. _a.n.u.saya_ + _ini_ = _a.n.u.sayin_.]

[Footnote 422: _Ini_ and _?han_, which respectively leave _in_ and _ika_; thus _da??a_ gives _da??in_ and _da??ika_. The line is quoted by Boehtlingk, vol. ii. p. 217, on Pa?. v. 2, 115, and is explained in the _Kasika_, _ad loc_. The different prohibitions are ill.u.s.trated by the examples:--(1.) _svavan_, _khavan_; (2.) _karakavan_; (3.) _vyaghravan_, _si?havan_; (4.) _da??avati sala_ (_i.e._, _da??a asya?

santi_).]

[Footnote 423: By iii. 3, 56.]

[Footnote 424: It is curious to see the great grammarian's favourite study obtruding itself here on such a slender pretext.]

[Footnote 425: See the _Kasika_ on Pa?. v. 2, 115. For _vivakshartha_ (meaning "general currency"), compare Commentary on Pa?. ii. 2, 27.

The edition in the Benares _Pandit_ reads _vishayaniyamartha_.]