[Footnote 76: The _jnána_ is one, but it becomes apparently manifold by its connection with the senses and external objects.] [Footnote 77: These are also called the eight _karmans_ in Govindánanda's gloss, _Ved. Sút._, ii. 2, 33.] [Footnote 78: The Calcutta MS. reads _ádaraṇíyasya_ for _ávaraṇíyasya_, in p. 37, last line. But _ávaraṇíya_ may be used for _ávarana_ (_Páṇ._ iii. 4, 68). Cf. _Yoga Sút._, ii. 52, where Vyása's Comm. has _ávaraṇíya_.] [Footnote 79: _Jálavat_? The printed text has _jalavat_.] [Footnote 80: Umásvámi-?] [Footnote 81: For the _ságaropama_, see Wilson's _Essays_, vol. i. p. 309. In p. 38, line 16, I read _ityádyuktakálád úrdhvam api_ for the obscure _ityádyuktaṃ káladurddhánavat_. I also read at the end of the line _prachyutiḥ sthitiḥ_ for _prachyutisthitiḥ_.] [Footnote 82: In p. 38, line 18, read _svakáryakaraṇe_.] [Footnote 83: In p. 39, line 2 and line 5, for _írshyá_ read _íryá_,--a bad misreading.] [Footnote 84: In p. 39, line 6, I read _ápadyetá_ for _ápadyatá_.] [Footnote 85: In p. 39, line 9, for _seshaṇá_ read _saishaṇá_.] [Footnote 86: In p. 39, line 12, join _nirjantu_ and _jagatítale_.] [Footnote 87: Mádhava omits the remaining divisions of _saṃvara_. Wilson, _Essays_, vol. i. p. 311, gives them as _parishahá_, "endurance," as of a vow; _yatidharma_, "the ten duties of an ascetic, patience, gentleness," &c.; _bhávaná_, "conviction," such as that worldly existences are not eternal, &c.; _cháritra_, "virtuous observance."] [Footnote 88: In p. 39, line 14, read _ásravasrotaso_.] [Footnote 89: For _moha_, in line 16, read _moksha_.] [Footnote 90: In p. 39, line 2 _infra_, I read _yathákála-_ for _yathá kála-_.] [Footnote 91: This passage is very difficult and not improbably corrupt, and my interpretation of it is only conjectural. The ordinary _nirjará_ is when an action attains its end (like the lulling of a passion by the gratification), this lull is temporary. That _nirjará_ is "ancillary" which is rendered by asceticism a means to the attainment of the highest good. The former is _akámá_, "desireless," because at the moment the desire is satisfied and so dormant; the latter is _sakámá_, because the ascetic conquers the lower desire under the overpowering influence of the higher desire for liberation.] [Footnote 92: I read _nirodhe_ for _nirodhah_ in p. 40, line 6; cf. p. 37, line 13. The causes of bondage produce the assumption of bodies in which future actions are to be performed.] [Footnote 93: Literally "absence of _sanga_."] [Footnote 94: In p. 41, line 7, read _sapta-bhaṅgí-naya_, see Ved. S. Gloss., ii. 2, 23.] [Footnote 95: I cannot understand the words at the end of the first line, _kim vṛitatadvidheḥ_, and therefore leave them untranslated.] [Footnote 96: Thus Govindánanda applies it (_Ved. Sút._, ii. 2, 33) to "may be it is one," "may be it is many," &c.] [Footnote 97: 'Ακαταληψἱα. This is Śriharsha's tenet in the _Khaṇḍana-khaṇḍa-khádya_.]