Reading section 32

[Footnote 365: I read _ye_ for _te_ with Dr. Hall's MS. _Tapya_ means rather "susceptible of suffering."]

[Footnote 366: This is really Vyása's comm. on Sút., iv. 21.]

[Footnote 367: Cf. _Bháshá-parichchheda_, 15, _a_.]

[Footnote 368: Satapatha Br., xiv. 7, 2, 28.]

[Footnote 369: I read in the second clause _tadbháve'pi_, understanding by _tad_ the different conditions which _atha_ is supposed to assume as being necessarily present.]

[Footnote 370: These are, i., the discrimination of the eternal from the phenomenal; ii., the rejection of the fruit of actions here or hereafter; iii., the possession of the six qualities, tranquillity, &c.; and, iv., the desire for liberation.]

[Footnote 371: It may be _sukha-janaka_, but it is not itself _sukha_.]

[Footnote 372: Granting that _atha_ does not here mean "auspicious," why should not this be the implied meaning, as all allow that the particle _atha_ does produce an auspicious influence?]

[Footnote 373: _i.e._, a word's incapacity to convey a meaning without some other word to complete the construction.]

[Footnote 374: This is found with some variations in the Mahábháshya (p. 7, Kielhorn's ed.)]

[Footnote 375: The commentators hold that the word _vriddhih_ is placed at the beginning of the first sútra, while _gunah_ in the second is placed at the end (_ad en gunah_), in order to ensure an auspicious opening, _vriddhi_ meaning "increase," "prosperity," as well as "the second strengthening of a vowel."]

[Footnote 376: In the old Bengali poem Chandí, we have an interesting list of these omens. The hero Chandraketu, starting on a journey, has the following good omens: On his right hand a cow, a deer, a Bráhman, a full-blown lotus; on his left, a jackal and a jar full of water. He hears on his right hand the sound of fire and a cowherdess calling "milk" to buyers. He sees a cow with her calf, a woman calling "jaya," _dúrvá_ grass, rice, garlands of flowers, diamonds, sapphires, pearls, corals; and on the left twelve women. He hears drums and cymbals, and men dancing and singing "Hari." It is, however, all spoiled by seeing a guana (_godhiká_). The author adds, "This is a bad omen according to all sástras, and so is a tortoise, a rhinoceros, the tuberous root of the water-lily, and a hare." Elsewhere, a vulture, a kite, a lizard, and a woodman carrying wood are called bad omens.]

[Footnote 377: These are the names of two out of the four sacrifices lasting for one day, in which a thousand cows are given to the officiating Bráhmans.]

[Footnote 378: He is here called _phanipati_, "lord of snakes,"--Patañjali, the author of the Mahábháshya, being represented as a snake in mythology.]

[Footnote 379: Cf. Sankara, Vedánta-Sút., iii. 3, 49.]

[Footnote 380: This is the Mímámsá rule for settling the relative value of the proofs that one thing is ancillary to another. 1. _Sruti_, "a definite text," as "let him offer with curds," where curds are clearly an ancillary part of the sacrifice. 2. _Linga_, "a sign," or "the sense of the words," as leading to an inference, as in the text "he divides by the ladle;" here we infer that the thing to be divided must be a liquid like ghee, since a ladle could not divide solid things like the baked flour cakes. 3. _Vákya_, "the being mentioned in one sentence," _i.e._, the context, as in the text "'(I cut) thee for food,' thus saying, he cuts the branch;" here the words "(I cut) thee for food" are ancillary to the action of cutting; or in the text, "I offer the welcome (oblation) to Agni," the words "the welcome (oblation) to Agni," as they form one sentence with the words "I offer," are ancillary to the act of offering. 4. _Prakarana_, "the subject-matter viewed as a whole, with an interdependence of its parts," as in the _darsa-púrnamása_ sacrifice, where the _prayája_ ceremonies, which have no special fruit mentioned, produce, as parts, a mystic influence (_apúrva_) which helps forward that influence of the whole by which the worshippers obtain heaven. Here the _prakarana_ proves them to be ancillary. 5. _Sthána_ (or _krama_), "relative position" or "order," as the recital of the hymn _Sundhadhvam_, &c., "Be ye purified for the divine work," in connection with the mention of the _sánnáyya_ vessels, where this position proves that the hymn is ancillary to the action of sprinkling those vessels. 6. _Samákhyá_, "title;" thus the Yajur-veda is called the special book for the _adhvaryu_ priests; hence in any rite mentioned in it they are _prima facie_ to be considered as the priests employed. The order in the aphorism represents the relative weight to be attached to each; the first, _sruti_, being the most important; the last, _samákhyá_, the least. Cf. Jaimini's Sútras, iii. 3, 14; _Mímámsáparibháshá_, pp. 8, 9.]

[Footnote 381: _I.e._, Yogi-Yájñavalkya, the author of the _Yájñavalkya-gítá_. See Hall, _Bibl. Index_, p. 14; Aufrecht, _Bodl. Catal._, p. 87 _b_.]

[Footnote 382: _Karman_ seems here used for _kriyâ_, which properly belongs only to the body, as the soul is _drashtri_.]

[Footnote 383: _Scil. samádhi_, 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 (_samádhi_)."]

[Footnote 385: See Bhoja, Comm. iii. 3, _samyag ádhíyate mano yatra sa samádhih_.]

[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-entity to its own non-existence) resides by intimate relation (_samaváya-sambandha_).]

[Footnote 387: I read _niroddhavyánám_ for _nirodhánám_.]

[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-glass, which reflects the image of the object on a second looking-glass (_sc._ soul).]

[Footnote 391: Váchaspati explains _lakshana_ as _kálabheda_.]

[Footnote 392: I take _ádi_ as meaning _asphutatva_. The change of state takes place between the several moments of the _lakshana-parináma_. Cf. the Commentaries on iii. 13.]

[Footnote 393: These are generally called the five states of the thinking principle, _chittabhúmayas_ or _avasthás_. Cf. Commentary, i. 2, 18.]

[Footnote 394: These three conditions respectively characterise men, demons, and gods.]

[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 _sukhaprakásamayasya_.]

[Footnote 399: In p. 164, line 2 _infra_, read _sattámátra_ for _sattva-_. Bhoja well distinguishes _asmitá_ from _ahamkára_.]

[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 _paryudása_ 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 _atyantábháva_, the latter to _anyonyábháva_ or _bheda_.]

[Footnote 403: Cf. the _várttika_ in Siddhánta Kaum., i. 401.]

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

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

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

[Footnote 407: In p. 165, lines 16, 17, read (with my MS. of Váchaspati's Gloss), _sarvavrittinirodhasampannáyá api tathátvaprasangát_.]

[Footnote 408: I read _tanvavastháscha_ with the printed edition of Váchaspati's Gloss. If _tanudagdháscha_ is correct, it must mean _tanutvena dagdháh_.]

[Footnote 409: As in _rámalakshmanau_, Ráma and Lakshmana.]

[Footnote 410: I read _pakshatraye_ for _pakshadvaye_.]

[Footnote 411: In his Comm. on Sút., 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 Sút., i. 8.]

[Footnote 414: In p. 166, line 4 _infra_, read _káyádau_ for _káryádau_.]

[Footnote 415: This couplet is quoted by Vyása in his Comm. on Yoga Sútras, ii. 5, and I have followed Váchaspati in his explanation of it; he calls it _vaiyásakí gáthá_.]

[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_ unobstructed by _rajas_ and _tamas_.]

[Footnote 419: "Let the affix _nini_ 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 _vriddhi_ be the substitute of a base ending in a vowel, when that which has an indicatory _ñ_ or _n_ follows;" _nini_ has an indicatory _n_.]

[Footnote 421: Sc. _anusaya_ + _ini_ = _anusayin_.]