[459] Read vikaraṇabhávaḥ; Váchaspati explains it as "videhánám indriyáṇáṃ karaṇabhávaḥ."
[460] Vyása has karaṇapañchakarúpajaya; Váchaspati explains rúpa by grahaṇádi (cf. iii. 47).
[461] I read in p. 179, l. 11, vyava-sáyavyavaseyátmakánám, from Vyása's Comm.
[462] I.e., as past, present, or future.
[463] Viśoká.
[464] This is explained by Váchaspati, "The latent impressions produced by the states of the internal organ called vyutthána (when it is chiefly characterised by 'activity,' or 'darkness,' iii. 9) and nirodha (when it is chiefly characterised by the quality of 'goodness'), are absorbed in the internal organ itself; this in 'egoism' (asmitá); 'egoism' in the 'merely once resolvable' (i.e., buddhi); and buddhi into the 'irresolvable' (i.e., prakṛiti)." Prakṛiti consists of the three 'qualities' in equilibrium; and the entire creation, consisting of causes and effects, is the development of these 'qualities' when one or another becomes predominant.
[465] This curious passage occurs in the Taittiríya-Áraṇyaka i. 11, 5. Mádhava in his Comment, there explains it of the soul, and quotes the Śvetáśv. Up., iii. 19. Mádhava here takes avindat as "he pierced the jewel," but I have followed his correct explanation in the Comm.
[466] This is taken from Váchaspati's Comm. on Yoga S. ii. 15. Cf. the "four truths" of Buddhism.
[467] This probably refers to the Pañchadaśí. A Calcutta Pandit told me that it referred to the Prameya-vivaraṇa-saṅgraha (cf. Dr. Burnell's preface to his edition of the Devatádhyáya-bráhmaṇa, p. x), but, if this is the same as the vivaraṇa-prameya-saṅgraha, it is by Bháratítírthavidyáraṇya (see Dr. Burnell's Cat of Tanjore MSS. p. 88).