Notes: 

[Footnote 228:  The Great one is the technical Sa@nkhya-term for buddhi, avyakta is a common designation of pradhana or prak/ri/ti, and purusha is the technical name of the soul.  Compare, for instance, Sa@nkhya Kar. 2, 3.]

[Footnote 229:  Sa/m/kalpavikalparupamanana/s/aktya haira/n/yagarbhi buddhir manas tasya/h/ vyash/t/imana/h/su samash/t/itaya vyaptim aha mahan iti.  Sa/m/kalpadi/s/ktitaya tarhi sa/m/dehatmatva/m/ tatraha matir iti.  Mahatvam upapadayati brahmeti.  Bhogyajatadharatvam aha pur iti.  Ni/sk/ayatmakatvam aha buddhir iti.  Kirti/s/aktimattvam aha khyatir iti.  Niyamana/s/aktimatvam aha i/s/vara iti.  Loke yat prak/ri/sh/t/a/m/ j/n/anam tatosnatirekam aha praj/n/eti.  Tatphalam api tato narthantaravishayam ity aha sa/m/vid iti. Kitpradhanatvam aha kitir iti.  J/n/atasarvartbanusa/m/dhana/s/aktim aha sm/ri/tis keti.  Ananda Giri.]

[Footnote 230:  Nanu na bija/s/aktir vidyaya dahyate vastutvad atmavan nety aha avidyeti.  Ke/k/it tu pratijivam avidya/s/aktibhedam i/kkh/anti tan na avyaktavyak/ri/tadi/s/abdayas tasya bhedakabhavad ekatvexpi sva/s/aktya vi/k/itrakaryakaratvad ity aha avyakteti.  Na ka tasya jiva/s/rayatva/m/ jiva/s/abdava/k/yasya kalpitatvad avidyarupatvat ta/kkh/abdalakshyasya brahmavyatirekad ity aha parame/s/vareti.  Mayavidyayor bhedad i/s/varasya maya/s/rayatva/m/ jivanam avidya/s/rayateti vadanta/m/ pratyaha mayamayiti.  Yatha mayavino maya paratantra tathaishapity artha/h/.  Pratitau tasya/s/ ketanapeksham aha mahasuptir iti.  Ananda Giri.]

[Footnote 231:  Sutradvayasya v/ri/ttik/ri/dvyakhyanam utthapayati.  Go.  An.  A/k/aryade/s/iyamatam utthapayati.  An.  Gi.]

[Footnote 232:  The commentators give different explanations of the Sattamatra of the text.—­Sattamatre sattvapradhanaprak/ri/ter adyapari/n/ame.  Go.  An.—­Bhogapavargapurusharthasya maha/kkh/abditabuddhikaryatvat purushapekshitaphalakara/n/a/m/ sad u/k/yate tatra bhavapratyayos’pi svarupartho na samanyava/k/i karyanumeya/m/ mahan na pratyaksham iti matra/s/abda/h/.  Ananda Giri.]

[Footnote 233:  As the meaning of the word aja is going to be discussed, and as the author of the Sutras and Sa@nkara seem to disagree as to its meaning (see later on), I prefer to leave the word untranslated in this place.—­Sa@nkara reads—­and explains,—­in the mantra, sarupa/h/ (not sarupam) and bhuktabhogam, not bhuktabhogyam.]

[Footnote 234:  Here there seems to be a certain discrepancy between the views of the Sutra writer and Sa@nkara.  Govindananda notes that according to the Bhashyak/ri/t aja means simply maya—­which interpretation is based on prakara/n/a—­while, according to the Sutra-k/ri/t, who explains aja on the ground of the Chandogya-passage treating of the three primary elements, aja denotes the aggregate of those three elements constituting an avantaraprak/ri/ti.—­On Sa@nkara’s explanation the term aja presents no difficulties, for maya is aja, i.e. unborn, not produced.  On the explanation of the Sutra writer, however, aja cannot mean unborn, since the three primary elements are products.  Hence we are thrown back on the ru/dh/i signification of aja, according to which it means she-goat.  But how can the avantara-prak/ri/ti be called a she-goat?  To this question the next Sutra replies.]