[Footnote 457: A country comprising Khandesh and part of Guzerat; it is the Λαρικἡ of Ptolemy.] [Footnote 458: In p. 178, l. 2, _infra_, read _pravṛitta_ for _pravṛitti_. Cf. Yoga S., iii. 52 in Bhoja's Comm. (50 in Vyása's Comm.)] [Footnote 459: Read _vikaraṇabhávaḥ_; Váchaspati explains it as "_videhánám indriyáṇáṃ karaṇabhávaḥ_."] [Footnote 460: Vyása has _karaṇapañchakarúpajaya_; Váchaspati explains _rúpa_ by _grahaṇádi_ (cf. iii. 47).] [Footnote 461: I read in p. 179, l. 11, _vyava-sáyavyavaseyátmakánám_, from Vyása's Comm.] [Footnote 462: _I.e._, as past, present, or future.] [Footnote 463: _Viśoká._] [Footnote 464: This is explained by Váchaspati, "The latent impressions produced by the states of the internal organ called _vyutthána_ (when it is chiefly characterised by 'activity,' or 'darkness,' iii. 9) and _nirodha_ (when it is chiefly characterised by the quality of 'goodness'), are absorbed in the internal organ itself; this in 'egoism' (_asmitá_); 'egoism' in the 'merely once resolvable' (_i.e._, _buddhi_); and _buddhi_ into the 'irresolvable' (_i.e._, _prakṛiti_)." _Prakṛiti_ consists of the three 'qualities' in equilibrium; and the entire creation, consisting of causes and effects, is the development of these 'qualities' when one or another becomes predominant.] [Footnote 465: This curious passage occurs in the Taittiríya-Áraṇyaka i. 11, 5. Mádhava in his Comment, there explains it of the soul, and quotes the Śvetáśv. Up., iii. 19. Mádhava here takes _avindat_ as "he pierced the jewel," but I have followed his correct explanation in the Comm.] [Footnote 466: This is taken from Váchaspati's Comm. on Yoga S. ii. 15. Cf. the "four truths" of Buddhism.] [Footnote 467: This probably refers to the Pañchadaśí. A Calcutta Pandit told me that it referred to the Prameya-vivaraṇa-saṅgraha (cf. Dr. Burnell's preface to his edition of the Devatádhyáya-bráhmaṇa, p. x), but, if this is the same as the vivaraṇa-prameya-saṅgraha, it is by Bháratítírthavidyáraṇya (see Dr. Burnell's Cat of Tanjore MSS. p. 88).] APPENDIX. ON THE UPÁDHI (cf. _supra_, pp. 7, 8, 174, 194). [As the _upádhi_ or "condition" is a peculiarity of Hindu logic which is little known in Europe, I have added the following translation of the sections in the Bháshá-parichchheda and the Siddhánta-muktávalí, which treat of it.] cxxxvii. _That which always accompanies the major term (sádhya), but does not always accompany the middle (hetu), is called the Condition (upádhi); its examination is now set forth._