See _Vyāsa-bhāshya_ on Patañjali’s _Yoga-sūtras_, II. 18, and Vācaspati’s _Tattvavaiśāradī_ on it. Footnote 6: See Bhikshu’s _Yoga-vārttika_, II. 18. Footnote 7: _History of Hindu Chemistry_, Vol. II, by P. C. Ray, p. 66. Footnote 8: The usual Sāṃkhya terms as found in Iśvarakṛshṇa’s _Kārikā_, having the same denotation as aviśesha and viśesha, are _prakṛtivikṛti_ and _vikṛti_. Footnote 9: _Vyāsa-bhāshya_, II. 19. Footnote 10: _Vyāsa-bhāshya_, II. 19. Footnote 11: _Tattvavaiśāradī_, II. 19. Footnote 12: _Tattvatraya_, p. 48 (Chowkhamba edition), Benares. Footnote 13: Bhikshu in his _Yoga-vārttika_ explains “_māyeva_” as “_laukikamāyeva kshaṇabhaṇguram_” evanescent like the illusions of worldly experience. Footnote 14: _Siddhāntalleśa_ (Jīveśvara nirūpaiṇa). Footnote 15: Princess Kuntī of the Mahābhārata had a son born to her by means of a charm when she was still a virgin. Being afraid of a public scandal she floated the child in a stream; the child was picked up by the wife of a carpenter (Rādhā). The boy grew up to be the great hero Karṇa and he thought that he was the son of a carpenter until the fact of his royal lineage was disclosed to him later in life. Footnote 16: _Kārikā_ 17. Footnote 17: Gauḍapāda’s commentary on _Kārikā_ 17. Footnote 18: Purusha is a substance (_dravya_) because it has independent existence (_anāśrita_) and has a measure (_vibhu parimāṇa_) of its own. So it always possesses the common characteristics (_sāmānya guṇa_) of substances, contact (_saṃyoga_), separation (_viyoga_) and number (_saṃkhyā_). Purusha cannot be considered to be suffering change or impure on account of the possession of the above common characteristics of all substances. _Yoga-vārttika_, II. 17. Footnote 19: Thus the _Bhāshya_ says: _bhavishyadvyaktikamanāgataṃanudbhūtavyaktikamatītaṃ svavyāpāropārūḍhaṃ varttamānaṃ trayaṃ, caitadvastu jñānasya jñeyaṃ yadi caitat svarūpato nābhavishyannedaṃ nirvishayaṃ jñānamudapatsyata tasmādatītamanāgataṃ svarūpato’ stīti_. Footnote 20: _Tattvavaiśāradī_, IV. 14. Footnote 21: _Vastusāmye cittabhedāt tayor vibhaktaḥ panthāḥ._ _Yoga-sūtra_, IV. 15. Footnote 22: “_Tattvāntara-pariṇāma_” means the evolution of a wholly new category of existence. Thus the tanmātras are wholly different from the ego from which they are produced. So the atoms are wholly different from the tanmātras from which they are produced, for the latter, unlike the former, have no sense-properties. In all combinations of atoms, there would arise thousands of new qualities, but none of the products of the combination of atoms can be called a tattvāntara, or a new category of existence since all these qualities are the direct manifestations of the specific properties of the atoms. Footnote 23: