The Sarva-Darsana-Samgraha. Madhava
he is analysing, when we see that he gives the Jaina terminology for this definition of dravya—cf. Vaiśesh. Sútra, i. 1, 15. Paryáya is explained as karman in Hemach. Anek. Paryáya, in p. 36, line 11 (infra, p. 53, line 9), seems used in a different sense from that which it bears elsewhere. I have taken it doubtingly as in Hemach. Abhidh. 1503, paryáyo 'nukramaḥ kramaḥ.
[74] Yoga seems to be here the natural impulse of the soul to act.
[75] In line 18, read ásravaṇakáraṇatvád.
[76] The jnána is one, but it becomes apparently manifold by its connection with the senses and external objects.
[77] These are also called the eight karmans in Govindánanda's gloss, Ved. Sút., ii. 2, 33.
[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.
[79] Jálavat? The printed text has jalavat.
[80] Umásvámi-?
[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.
[82] In p. 38, line 18, read svakáryakaraṇe.
[83] In p. 39, line 2 and line 5, for írshyá read íryá—a bad misreading.
[84] In p. 39, line 6, I read ápadyetá for ápadyatá.
[85] In p. 39, line 9, for seshaṇá read saishaṇá.
[86] In p. 39, line 12, join nirjantu and jagatítale.
[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."
[88] In p. 39, line 14, read ásravasrotaso.
[89] For moha, in line 16, read moksha.
[90] In p. 39, line 2 infra, I read yathákála- for yathá kála-.
[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.
[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.
[93] Literally "absence of sanga."
[94] In p. 41, line 7, read sapta-bhaṅgí-naya, see Ved. S. Gloss., ii. 2, 23.
[95] I cannot understand the words at the end of the first line, kim vṛitatadvidheḥ, and therefore leave them untranslated.
[96] Thus Govindánanda applies it (Ved. Sút., ii. 2, 33) to "may be it is one," "may be it is many," &c.
[97] 'Ακαταληψἱα This is Śriharsha's tenet in the Khaṇḍana-khaṇḍa-khádya.
[98] In p. 42, line 17, for matenámiśritáni read matena miśritáni.
[99] In p. 43, line 2, for na yasya read nayasya.
[100] This list is badly printed in the Calcutta edition. It is really identical with that given in Hemachandra's Abhidhána-chintámaṇi, 72, 73; but we must correct the readings to antaráyás, rágadwesháv aviratiḥ smaraḥ, and háso for himsá. The order of the eighteen doshas in the Calcutta edition is given by Hemachandra as 4, 5, 1, 2, 3, 10, 11, 12, 7, 9, 17, 16, 18, 8, 6, 15, 13, 14.
[101] In p. 43, line 13, for vartini read vartiniḥ.
[102] This seems corrupt—a line is probably lost.
[103] In last line, for saṃsrave read saṃvare.
[104] Does this mean the knowledge of the world, the soul, the liberated and liberation? These are called ananta. See Weber's Bhagavatí, pp. 250, 261–266.
[105] Sarajoharaṇáh is explained by the rajoharaṇadhárin (= vratin) of Haláyudha, ii. 189.
[106] Cf. Wilson, Essays, i. 340. For strím read strí.
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