[Footnote 365: I read _ye_ for _te_ with Dr. Hall's MS. _Tapya_ means rather "susceptible of suffering."] [Footnote 366: This is really Vyása's comm. on Sút., iv. 21.] [Footnote 367: Cf. _Bháshá-parichchheda_, 15, _a_.] [Footnote 368: Śatapatha Br., xiv. 7, 2, 28.] [Footnote 369: I read in the second clause _tadbháve'pi_, understanding by _tad_ the different conditions which _atha_ is supposed to assume as being necessarily present.] [Footnote 370: These are, i., the discrimination of the eternal from the phenomenal; ii., the rejection of the fruit of actions here or hereafter; iii., the possession of the six qualities, tranquillity, &c.; and, iv., the desire for liberation.] [Footnote 371: It may be _sukha-janaka_, but it is not itself _sukha_.] [Footnote 372: Granting that _atha_ does not here mean "auspicious," why should not this be the implied meaning, as all allow that the particle _atha_ does produce an auspicious influence?] [Footnote 373: _i.e._, a word's incapacity to convey a meaning without some other word to complete the construction.] [Footnote 374: This is found with some variations in the Mahábháshya (p. 7, Kielhorn's ed.)] [Footnote 375: The commentators hold that the word _vṛiddhiḥ_ is placed at the beginning of the first sútra, while _guṇaḥ_ in the second is placed at the end (_ad eṅ guṇaḥ_), in order to ensure an auspicious opening, _vṛiddhi_ meaning "increase," "prosperity," as well as "the second strengthening of a vowel."] [Footnote 376: In the old Bengali poem Chaṇḍí, we have an interesting list of these omens. The hero Chandraketu, starting on a journey, has the following good omens: On his right hand a cow, a deer, a Bráhman, a full-blown lotus; on his left, a jackal and a jar full of water. He hears on his right hand the sound of fire and a cowherdess calling "milk" to buyers. He sees a cow with her calf, a woman calling "jaya," _dúrvá_ grass, rice, garlands of flowers, diamonds, sapphires, pearls, corals; and on the left twelve women. He hears drums and cymbals, and men dancing and singing "Hari." It is, however, all spoiled by seeing a guana (_godhiká_). The author adds, "This is a bad omen according to all śástras, and so is a tortoise, a rhinoceros, the tuberous root of the water-lily, and a hare." Elsewhere, a vulture, a kite, a lizard, and a woodman carrying wood are called bad omens.] [Footnote 377: These are the names of two out of the four sacrifices lasting for one day, in which a thousand cows are given to the officiating Bráhmans.] [Footnote 378: He is here called _phaṇipati_, "lord of snakes,"--Patañjali, the author of the Mahábháshya, being represented as a snake in mythology.] [Footnote 379: Cf. Śaṅkara, Vedánta-Sút., iii. 3, 49.]