[170] Sound is twofold,—"produced from contact," as the first sound, and "produced from sound," as the second. Janya is added to exclude God's knowledge, while saṃyogájanya excludes the soul's, which is produced by contact, as of the soul and mind, mind and the senses, &c.
[171] The mediate cause itself is the conjunction of time with some body, &c., existing in time,—this latter is the intimate cause, while the knowledge of the revolutions of the sun is the instrumental cause. In p. 106, line 12, read adhikaraṇaṃ.
[172] Paratva being of two kinds, daiśika and kálika.
[173] Time, space, and mind have no special qualities; the last, however, is not pervading but atomic.
[174] The three other padárthas, beside soul, which are amúrtta,—time, ether, and space,—are not genera.
[175] All numbers, from duality upwards, are artificial, i.e., they are made by our minds; unity alone exists in things themselves—each being one; and they only become two, &c., by our choosing to regard them so, and thus joining them in thought.
[176] Saṃskára is here the idea conceived by the mind—created, in fact, by its own energies out of the material previously supplied to it by the senses and the internal organ or mind. (Cf. the tables in p. 153.)
[177] Here and elsewhere I omit the metrical summary of the original, as it adds nothing new to the previous prose.
[178] Every cause must be either jñápaka or janaka; apekshábuddhi, not being the former, must be the latter.
[179] Apekshábuddhi apprehends "this is one," "this is one," &c.; but duality, for instance, does not reside in either of these, but in both together.