Notes:
Footnote 228:[(return)]
The Great one is the technical Sâ@nkhya-term for buddhi, avyakta is a common designation of pradhâna or prakriti, and purusha is the technical name of the soul. Compare, for instance, Sâ@nkhya Kâr. 2, 3.
Footnote 229:[(return)]
Samkalpavikalparûpamananasaktyâ hairanyagarbhî buddhir manas tasyâh vyashtimanahsu samashtitayâ vyâptim âha mahân iti. Samkalpâdisktitayâ tarhi samdehâtmatvam tatrâha matir iti. Mahatvam upapâdayati brahmeti. Bhogyajâtâdhâratvam âha pûr iti. Niskayâtmakatvam âha buddhir iti. Kîrtisaktimattvam âha khyâtir iti. Niyamanasaktimatvam aha îsvara iti. Loke yat prakrishtam jñânam tatosnatirekam âha prajñeti. Tatphalam api tato nârthântaravishayam ity âha samvid iti. Kitpradhânatvam âha kitir iti. Jñatasarvârtbânusamdhânasaktim âha smritis keti. Ânanda Giri.
Footnote 230:[(return)]
Nanu na bîjasaktir vidyayâ dahyate vastutvâd âtmavan nety âha avidyeti. Kekit tu pratijîvam avidyasaktibhedam ikkhanti tan na avyaktâvyâkritâdisabdâyâs tasyâ bhedakâbhâvâd ekatvexpi svasaktyâ vikitrakâryakaratvâd ity âha avyakteti. Na ka tasyâ jîvâsrayatvam jîvasabdavâkyasya kalpitatvâd avidyârûpatvât takkhabdalakshyasya brahmâvyatirekâd ity âha paramesvareti. Mâyâvidyayor bhedâd îsvarasya mâyâsrayatvam jîvânâm avidyâsrayateti vadantam pratyâha mâyâmayîti. Yathâ mâyâvino mâyâ paratantrâ tathaishâpîty arthah. Pratîtau tasyâs ketanâpekshâm âha mahâsuptir iti. Ânanda Giri.
Footnote 231:[(return)]
Sûtradvayasya vrittikridvyâkhyânam utthâpayati. Go. Ân. Âkâryadesîyamatam utthâpayati. Ân. Gi.
Footnote 232:[(return)]
The commentators give different explanations of the Sattâmâtra of the text.—Sattâmâtre sattvapradhânaprakriter âdyaparinâme. Go. Ân.—Bhogâpavargapurushârthasya mahakkhabditabuddhikâryatvât purushâpekshitaphalakâranam sad ukyate tatra bhâvapratyayos'pi svarûpârtho na sâmânyavâkî kâryânumeyam mahan na pratyaksham iti mâtrasabdah. Ânanda Giri.
Footnote 233:[(return)]
As the meaning of the word ajâ is going to be discussed, and as the author of the Sûtras and Sa@nkara seem to disagree as to its meaning (see later on), I prefer to leave the word untranslated in this place.—Sa@nkara reads—and explains,—in the mantra, sarûpâh (not sarûpâm) and bhuktabhogâm, not bhuktabhogyâm.
Footnote 234:[(return)]
Here there seems to be a certain discrepancy between the views of the Sûtra writer and Sa@nkara. Govindânanda notes that according to the Bhâshyakrit ajâ means simply mâyâ—which interpretation is based on prakarana—while, according to the Sûtra-krit, who explains ajâ on the ground of the Chândogya-passage treating of the three primary elements, ajâ denotes the aggregate of those three elements constituting an avântaraprakriti.—On Sa@nkara's explanation the term ajâ presents no difficulties, for mâyâ is ajâ, i.e. unborn, not produced. On the explanation of the Sûtra writer, however, ajâ cannot mean unborn, since the three primary elements are products. Hence we are thrown back on the rûdhi signification of ajâ, according to which it means she-goat. But how can the avântara-prakriti be called a she-goat? To this question the next Sûtra replies.
Footnote 235:[(return)]
Indication (lakshanâ, which consists in this case in five times five being used instead of twenty-five) is considered as an objectionable mode of expression, and therefore to be assumed in interpretation only where a term can in no way be shown to have a direct meaning.
Footnote 236:[(return)]
That pañkajanâh is only one word appears from its having only one accent, viz. the udâtta on the last syllable, which udâtta becomes anudâtta according to the rules laid down in the Bhâshika Sûtra for the accentuation of the Satapatha-brâhmana.