[Footnote 388: _Chit-śakti_ and _chiti-śakti_ = soul.] [Footnote 389: The _sattva_ of the _buddhi_ or the internal organ.] [Footnote 390: This second substance, "mind" or "understanding" (_buddhi_, _chitta_), is like a looking-glass, which reflects the image of the object on a second looking-glass (_sc._ soul).] [Footnote 391: Váchaspati explains _lakshaṇa_ as _kálabheda_.] [Footnote 392: I take _ádi_ as meaning _asphuṭatva_. The change of state takes place between the several moments of the _lakshaṇa-pariṇáma_. Cf. the Commentaries on iii. 13.] [Footnote 393: These are generally called the five states of the thinking principle, _chittabhúmayas_ or _avasthás_. Cf. Commentary, i. 2, 18.] [Footnote 394: These three conditions respectively characterise men, demons, and gods.] [Footnote 395: Much of this is taken from Bhoja's Commentary, and I have borrowed Ballantyne's translation.] [Footnote 396: Can _chitta_ mean "soul" here?] [Footnote 397: _I.e._, as, _e.g._, whether the senses produce the elements or the elements the senses, &c.] [Footnote 398: In p. 164, line 4 _infra_, read _sukhaprakáśamayasya_.] [Footnote 399: In p. 164, line 2 _infra_, read _sattámátra_ for _sattva-_. Bhoja well distinguishes _asmitá_ from _ahaṃkára_.] [Footnote 400: For these see _infra_, and cf. Yoga S., ii. 3, 12, 13.] [Footnote 401: I have ventured to alter the examples, to suit the English translation.] [Footnote 402: Where the negation is prominent it is called _prasajya-pratishedha_; but where it is not prominent, we have the _paryudása_ negation. In the former the negative is connected with the verb; in the latter it is generally compounded with some other word, as, _e.g._-- (a.) "Not a drum was heard, not a funeral note." (b.) "Unwatched the garden bough shall sway." The former corresponds to the logician's _atyantábháva_, the latter to _anyonyábháva_ or _bheda_.] [Footnote 403: Cf. the _várttika_ in Siddhánta Kaum., i. 401.] [Footnote 404: Thus _adhana_ stands for _avidya-mánadhana_, with _vidyamána_ omitted in the compound.] [Footnote 405: As its subject would confessedly be _buddhi_.] [Footnote 406: As it is _avidyá_ after all.] [Footnote 407: In p. 165, lines 16, 17, read (with my MS. of Váchaspati's Gloss), _sarvavṛittinirodhasampannáyá api tathátvaprasaṅgát_.] [Footnote 408: I read _tanvavastháścha_ with the printed edition of Váchaspati's Gloss. If _tanudagdháścha_ is correct, it must mean _tanutvena dagdháh_.] [Footnote 409: As in _rámalakshmaṇau_, Ráma and Lakshmaṇa.] [Footnote 410: I read _pakshatraye_ for _pakshadvaye_.] [Footnote 411: In his Comm. on Sút., ii. 5.] [Footnote 412: Thus _inimicus_ is not a "friend," nor, on the other hand, a "non-friend," but something positive, an "enemy." So _agoshpada_ is said to mean "a forest."] [Footnote 413: Cf. Yoga Sút., i. 8.] [Footnote 414: In p. 166, line 4 _infra_, read _káyádau_ for _káryádau_.]