[136] I.e., thus including five of the vidyátattvas and all the twenty-four átmatattvas.
[137] This term seems to be derived from purí, "body" (cf. puriśaya for purusha, Bṛihad Ár. Up. ii. 5, 18), and ashṭaka (cf. also the Sánkhya Pravachana Bháshya, p. 135).
[138] Or rather thirty-one?
[139] Manas, buddhi, ahaṃkára, chitta.
[140] These are the seven viḍyá-tattvas, kalá, kála, niyati (fate), vidyá, rága, prakṛiti, and guṇa. Hoisington, however, puts purushan "the principle of life," instead of guṇa, which seems better, as the three guṇas are included in prakṛiti. He translates kalá by "continency," and describes it as "the power by which the senses are subdued and the carnal self brought into subjection."
[141] This "instrument" (karaṇa) seems to mean what Hoisington calls purushan or "the principle of life which establishes or supports the whole system in its operation;" he makes it one of the seven vidyátattvas. According to Mádhava, it should be what he calls guṇa.
[142] The thirty-one tattvas are as follow:—Twenty-four átmatattvas, five elements, five tanmátras, ten organs of sense and action, four organs of the antaḥkaraṇa, and seven vidyátattvas as enumerated above. (See J. A. O. S. iv. pp. 16-17.)
[143] I take aṇu in this verse as the soul, but it may mean the second kind of mala mentioned by Hoisington. The first kind of mala is the máyá-mala, the second áṇava-mala, the third kanma-mala (karman).
[144] "The soul, when clothed with these primary things (desire, knowledge, action, the kaládipanchaka, &c.), is an exceedingly small body" (Foulkes). One of the three malas is called áṇava, and is described as the source of sin and suffering to souls.
[145] The first three are the three kinds of mala in the J. A. O. S., viz., áṇavam, kanmam, and máyei, the last is the "obscuring" power of Máyesuran (cf. vol. iv. pp. 13, 14). The Śaivas hold that Páśa, like the Sánkhya Prakṛiti, is in itself eternal, although its connection with any particular soul is temporary (see J. A. O. S. iv. p. 228).