Footnote 388:[(return)]
In consequence of which no release could take place.
Footnote 389:[(return)]
The Brahmavidyâbharana explains the last clause—from kshanikatvâk ka—somewhat differently: Api ka paramânûnâm api kshanikatvâbhyupagamân melanam na sambhavati, paramânûnâm melanam paramânukriyâdhînam, tathâ ka svakriyâm prati paramânûnâm kâranatvât kriyâpûrakshane paramânubhir bhâvyam kriyâ srayatayâ kriyâkshaneszpi teshâm avasthânam apekshitam evam melanakshaneszpi, nahi melanâsrayasyâbhâve melanarûpâ pravrittir upapadyate, tathâ ka sthiraparamânusâdhyâ melanarûpâ pravrittih katham teshâm kshanikatve bhavet.—Ânanda Giri also divides and translates differently from the translation in the text.
Footnote 390:[(return)]
The kâranatvât of Sa@nkara explains the pratyayatvât of the Sûtra; kâryam praty ayate janakatvena gakkhati.
Footnote 391:[(return)]
The commentators agree on the whole in their explanations of the terms of this series.—The following is the substance of the comment of the Brahmavidyâbharana: Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c.—Impression (affection, samskâra) comprises desire, aversion, &c., and the activity caused by them.—Knowledge (vijñâna) is the self-consciousness (aham ity âlayavijñânasya vrittilâbhah) springing up in the embryo.—Name and form is the rudimentary flake—or bubble-like condition of the embryo.—The abode of the six (shadâyatana) is the further developed stage of the embryo in which the latter is the abode of the six senses.—Touch (sparsa) is the sensations of cold, warmth, &c. on the embryo's part.—Feeling (vedaná) the sensations of pleasure and pain resulting therefrom.—Desire (trishnâ) is the wish to enjoy the pleasurable sensations and to shun the painful ones.—Activity (upâdâna) is the effort resulting from desire,—Birth is the passing out from the uterus.—Species (jâti) is the class of beings to which the new-born creature belongs.—Decay (jarâ).—Death (maranam) is explained as the condition of the creature when about to die (mumûrshâ).—Grief (soka) the frustration of wishes connected therewith.—Lament (paridevanam) the lamentations on that account.—Pain (duhkha) is such pain as caused by the five senses.—Durmanas is mental affliction.—The 'and the like' implies death, the departure to another world and the subsequent return from there.
Footnote 392:[(return)]
Ânanda Giri and Go. Ânanda explain: Âsrâyasrayibhûteshv iti bhoktriviseshanam adrishtâsrayeshv ity arthah.—The Brahrma-vidyâbharana says: Nityeshv âsrâyasrayibhûteshv anushv abhyupagamyamâneshu bhoktrishu ka satsv ity anvayah. Âsrâyasrayibhûteshv ity asyopakâryopakârakabhâvaprâpteshv ity arthah.—And with regard to the subsequent âsrayâsrayisûnyeshu: âsrayâsrayitvasûnyeshu, ayam bhâvah, sthireshu paramânushu yadanvaye paramânûnâm samghâtâpattih yadvyatireke ka na tad upakârakam upakâryâh paramânavah yena tatkrito bhogah prârthyate sa tatra karteti grahîtum sakyate, kshanikeshu tu paramnushu anvayavyatirekagrahasyânekakshanasâdhyasyâsa mbhavân nopakâryopakârakabhâvo nirdhârayitum sakyah.—Ananda Giri remarks on the latter: Adrishtâsrayakârtrirâhityam âhâsrayeti. Another reading appears to be âsayâsrayasûnyeshu.
Footnote 393:[(return)]
Bauddhânâm kshanapadena ghatâdir eva padârtho vyavahriyate na tu tadatinktah kaskit kshano nâma hâlosti. Brahmâvidyâbh.
Footnote 394:[(return)]
And whereupon then could be established the difference of mere efficient causes such as the potter's staff, &c., and material causes such as clay, &c.?
Footnote 395:[(return)]
These four causes are the so-called defining cause (adhipati-pratyaya), the auxiliary cause (sahakâripratyaya), the immediate cause (samanantarapratyaya), and the substantial cause (âlambanapratyaya).—I extract the explanation from the Brahmavidyâbharana: Adhipatir indriyam tad dhi kakshurádirûpam utpannasya jñânasya rûpâdivishayatâm niyakkhati niyâmakas ka lokedhipatir ity ukyate. Sahakârî âlokah. Samanantarapratyayahpûrvajñânam, bauddhamate hi kshanikajñanasamtatau pûrvajñânam uttarajñâsya kâranam tad eva ka mana ity ukyate. Âlambanam ghatâdih. Etân hetûn pratîya prâpya kakshurâdijanyam ity âdi.
Footnote 396:[(return)]
Samskâra iti, tanmate pûrvakshana eva hetubhûtah samskâro vâsaneti ka vyavahriyate kâryam tu tadvishayatayâ karmavyutpattyâ samskârah, tathâ ka kâryakâranâtmakam sarvam bhâvarûpam kshanikam iti pratijñârthah. Brahmavidyâbharana.
Footnote 397:[(return)]
As when a man smashes a jar having previously formed the intention of doing so.