The system of Śaṅkara, which comes next in succession, and which is the crest-gem of all systems, has been explained by us elsewhere; it is therefore left untouched here.[467]
E. B. C.
NOTE ON THE YOGA.
There is an interesting description of the Yogins on the Mountain Raivataka in Mágha (iv. 55):—
"There the votaries of meditation, well skilled in benevolence (maitrí) and those other purifiers of the mind,—having successfully abolished the 'afflictions' and obtained the 'meditation possessed of a seed,' and having reached that knowledge which recognises the essential difference between the quality Goodness and the Soul,—desire yet further to repress even this ultimate meditation."
It is curious to notice that maitrí, which plays such a prominent part in Buddhism, is counted in the Yoga as only a preliminary condition from which the votary is to take, as it were, his first start towards his final goal. It is called a parikarman (= prasádhaka) in Vyása's Comm. i. 33 (cf. iii. 22), whence the term is borrowed by Mágha. Bhoja expressly says that this purifying process is an external one, and not an intimate portion of yoga itself; just as in arithmetic the operations of addition, &c., are valuable, not in themselves, but as aids in effecting the more important calculations which arise subsequently. The Yoga seems directly to allude to Buddhism in this marked depreciation of its cardinal virtue.
NOTE ON P. 237, LAST LINE.
For the word vyákopa in the original here (see also p. 242, l. 3 infra), cf. Kusumáñjali, p. 6, l. 7.