in the Arabic. The term
(pi.) (‘qualities, characteristics’) is used in al-BīIrūnī's translation to render the aṣṠāṅgāni, ‘the eight stages (lit: auxiliaries, aids)’. For the first four of these as featuring in the Arabic translation of the second chapter of the yogasūtra (R, pp. 182–3; cf. YS 2.28 et seq.) see BSOAS, ch. II, p.526, 1.4 seq. For the term 
as probably representing the Sanskrit term guṇa, which may have been contained in the commentary used by al-Bīrūnī, see art. cit., n. 116.
cf. especially (c) and (d). The same Arabic expression is used by al-Bīrūnī to render the Sanskrit term samādhi. See R, p. 177, 1.10:
. For this and the related term 
below also cf. BSOAS, ch. II, n. 152.
below, B, p. 185, 11. 4, 6 and 7. Earlier the term and cognate terms have been rendered as ‘thought’. B, p. 173, 1. 1:
‘and freedom from thoughts about consequences’ {BSOAS, ch. I, p. 318, 1. 16);
‘and who is (withdrawn) from thoughts’; R, p. 174, last line:
‘to others he made a prophetic revelation so that they grasped in thought that which he bestowed upon them’ (
‘ and thought conceived his attributes’ (
‘ the setting apart of one's thought towards God’ (
and Ritter suggests the emendation 
The reading 
seems preferable. Cf. R, p. 171, 1. 17: 
‘perseveringly and applying himself to it continually’; R, p. 171, 1. 18: 
‘continuous application’ (also cf. R, p. 181, 1. 1). Also cf. the term yatna in Rāmānandayati on sūtra 3.2: yatra dhāraṇā vijātiya-vṛtti-parihāre yatnāpekṣā bhavati tatraiva yā pratyayānām vṛrtinām eka-tānatā yatnam anapekṣyaika-viṣayatā tad dhyānam ‘Fixed attention directed to a given locus requires effort in avoiding heterogeneous (mental) functions (i.e. other than the series of the one repeated percept). (On the other hand,) uninterrupted continuity of (such) functions, i.e. percepts, directed to that very same locus, consists in having one and the same object (for cognition) without requiring effort, and that is meditation’. (Woods's translation of this sentence, JAOS, xxxiv, 1914, 61, seems to be confused.) An idea similar to the one expressed here may have occurred in the commentary used by al-Bīrūnī.
(‘number’) here cf. R, p. 171, 1. 15, where the MS has 
which Ritter reads 
.
which Ritter reads as 
, but the reading 
is suggested by a comparison with the present expresions… 
and by the similarity of context in the two related passages. See Appendix in BSOAS, ch. II, 528.
but the MS may be read as 
, and the latter reading seems to be preferable. Cf. R, p. 171,1. 17, where Ritter reads 
. which he amends to
, but the reading 
. seems preferable in view of
here. See Appendix in BSOAS, ch. II, 527.
cf. Vy. ad loc.: pratyayāntareṇāparāamṛṣtaḥ ‘unaffected by (any) percept which is different (from the one percept repeated in a succession); Bhoja ad loc.: jnānasya … nirantaram utpattiḥ ‘the uninterrupted (i.e. continual, or: identical) emergence of thought’; Nāgojī BhaṠṠa ad loc.: vṛtty-antarāvyavahitaḥ ‘without being intercepted by a different (mental) function’. The expression 
may have been suggested by pratyayā'ntareṇa (Vy. loc. cit.), or vṛtty-antara (Nāgojī BhaṠṠa loc. cit.) or some similar expression; antara may among other things mean ‘amidst, between, gap, inter vening time or space, pause’. For the phrase 
cf. the quotation from the Viṣṇu Purāṇa (6.7.85b) in Vāc. on sūtra 3.1: nāpayā'ti yadā cittaṃ siddhāṃ manyeta tāṃ tadā ‘When the mind does not deviate (lit.: goes away) one deems it (i.e. dhāraṇā, “fixed attention”) to have been accomplished’.
rendered as ‘perfect concentration’ may mean ‘ sincerity, sincere devotion’ and so forth. Cf. E, p. 173, 1. 6:
‘persistence (or application) in a devoted activity’. Also cf. R, p. 172, 1.6:
‘addressing himself singlemindedly to his liberation’.
.See n. 9 above. Also cf. India, Hyd., 276: 
‘out of his thought there arises a spouse’ (tr. E. C. Sachau, AWeruni's India, London, 1910, reprinted Delhi, 1964 (henceforth abbreviated as Sachau), i, 327).
I here may correspond to samādhi in sūtra 3.3 above, although the latter term has been rendered by al-Birūni in a preceding passage by 
. (R, p. 177, 1. 10)․‘making the heart steadfastly fixed ’(BSOAS, ch. I, p. 325, n. 242). Also cf. n. 16 above.
here) rather than to the object. The latter understanding, taking ekatra as meaning ‘in one place, in one and the same locus, with reference to one and the same point’, seems to be reflected in Vy. ad loc.: eka-viṣayāṇi trīṇi sādhanāni saṃyama ity ucyate ‘(When) the three means (under consideration) have one (and the same) object they are called Discipline (saṃyama)’. Also cf. the use of ekatra in Vy. on sūtra 3.16, and Vy. on tatra in sūtra 3.2 (= tasmin deṛe ‘ in the same locus’). Also cf. Bhāvāgaṇeṛa on sūtra 3.4: tad dhāraṇādi-trayam ekatraika-viṣsaye kriyamāṇaṃ saṃyama ity ucyate ‘When that triad consisting of fixed attention etc. is performe in one locus (ekatra), i.e. on one and the same object, it is called Discipline (saṃyama)’; and cf. Bhavadeva ad loc.
An alternative reading is 
in which case the translation would be: ‘disciplining his soul in the stages’.
here may perhaps represent a misunderstanding by al-Bīrūni of viniyoga as meaning yoga, ‘ discipline’. Cf. Bhāvāgaṇe1E5B;a's gloss ad loc.: … niyojanaṃ yogināṃ kāryam ‘ Yogīs ought to carry out their commitment …’.
may correspond to sūkṣma. Cf. 
R, p. 185,1. 14 below, which corresponds to sūkṣma in sūtra 3.26. The lacuna here may possibly have contained a reference to gross objects (sthūlalambana).
in the singular.
reflects prajnāloka in sūtra 3.5: taj-jayāt prajnālokaḥ ‘From mastering it there arises the light of intelligence (or: insight)’. Also cf. Bhoja ad loc.: …prajnā jneyaṃ samyag avabhāsayatīty arthaḥ ‘… this is to say, intelligence properly illuminates the object which is to be cognized ’. The difference between the three qualities and the preceding five referred to by al-Bīrūni is dealt with in sūtra 3.7: trayam antar-aṅgaṃ pūrvebhyaḥ ‘The three (i.e. fixed attention, meditation and concentration) are more directly effective (lit.: “internal, proximate, intimate ’) than the preceding (five aids, namely, restraint,observance, posture, regulation of breath and withdrawal of the senses)'. Here antar-aṅgam may correspond to 
(‘closer’).
in the plural. (For al-Bīrūnī's use of the term 
‘stuff’ cf. R, p. 182, 1. 3, and see BSOAS, ch. II, n. 111.) This phrase seems to correspond to sūtra 3.8: tad api bahir-aṅgaṃ nirbījasya ‘ This (triad of aids, i.e. Discipline) is likewise (only) indirectly effective with regard to the Seedless (samādhi, i.e. the state of concentration bereft of consciousness of an object; cf. sūtra 1.51; Vy. on sūtras 1.2 and 1.56; Bhoja on sūtra 3.8)’. This would mean that in this phrase 
renders bīja, lit. ‘seed’. Cf. R, p. 172,1. 13 (ch. I, Ans. to Q 7): 
(tr. BSOAS, ch. I, 318: ‘Q 7. How many kinds of conception are there? One or more than that? Ans. There are two kinds. One of them is a conception of material (things) perceived by the senses. The second is the conception of the intelligibilia, which are devoid of matter ’). In India (e.g. Hyd., 22) the term oilil appears to be used regularly for rendering the Sanskrit term prakrti.
in the plural. Cf. the reference to indriya in Maṇiprabhā on sūtra 3.7. For the idea expressed here cf. under sūtra 3.6: ata eva sthīla-viṣaya-samāpatti-siddhau satyāṃ purāṇe tat-tad-āyudha-bhūṣaṇāpanayena sūkṣma-viṣayaḥ samādhir avatāritaḤ․ tataḤ ṛṅkha-gadā-cakraṛādi- rahitaṃ budhaḥ / cintayed bhagavad-rūpaṃ praṛātaṃ sākṣa-sūtrakam // yadā ca dhāraṇa tasminn avasthānavatī tataḥ / kirīṠa-keyīra-mukhair bhīṣaṇai rahitaṃ smaret // ladaikāvayavaṃ devaṃ so 'ham ceti punar budhaḥ / kuryāt tato hy aham iti praṇidhāna-paro bhaved iti — ‘ Hence in the Puräna (Viṣṇu, Purāṇa 6.7.86-8) when the samāpatti (meditation, lit. “coalescence, identification ”, cf. YS, sūtras 1.41-2, 2.47, 3.42) the object of which is gross is perfected, then there is later introduced that concentration the object of which is subtle, in that this or the other of the weapons and ornaments (in the deity's image) are removed (gradually): “Then the wise man should contemplate on the serene form of the Exalted One, without itsconch-shell and mace and discus and ṛārṅga (bow), but having its string of beads. When the fixed attention has become stable upon this (form), he should keep in mind the form without the ornaments, commencing (with the removal of) the diadem and the armlets. The wise man should then make (the image of) god consist of one limb only and (think) ‘I am he’. Thereafter he should become intent upon applying his mind to the idea of ‘ I ’“.' Cf. NāgojibhaṠṠavṛtti ad loc. Sṫtra 3.6 itself is referred to above: R, p. 184,1. 2.
may reflect vāhitā, ‘flow’, in sūtra 3.10. The sūtra reads: tasya praṛāntā-vāhitā saṃskārāt' The tranquil flow thereof (i.e. of nirodha-pariṇāma, the transformation into the suppression of the functions of the mind) is due to the subliminal impressions ’. The reference to ‘progress in years …' may reflect a commentator's attempt to illustrate the meaning of praṛānta, ‘tranquil’, in the same sūtra. Cf. Bhagavadgīttā 2.13: dehino 'smin yathā dehe kaumāraṃ yauvanaṃ jarā / tathā dehāntara-prāptiḥḥ… ‘The soul (merely) passes to another kind of body just as it (gradually) passes through childhood, youth and old age in (its) present body …' (Cf. India, Hyd., p. 39, 11. 13-14). An alternative but perhaps less likely hypothes as to the origin of al-Bīrūnī's reference to ‘ progress in years …2019; is suggested by the following remark of Bhāvāgaṇeṛa on sūtra 3.5: ālokaḥ diptiḥ vṛddhiḥ krameṇa bhavatīīty arthaḥ ‘Luminosity means light; the general sense is that (its) increase comes about gradually’. Al-Bīirūunī may have read vṛdha instead of vṛddhi. The word vṛddha may mean ‘old, aged ’.
has been translated above as cognitum.
Ritter's reading is:
we propose to read 
in the singular is matter. Cf. India, Hyd., p. 149,1. 16: 
‘factors of evil’.
proposed by Ritter (with a question mark) in a footnote is impossible from a syntactic point of view.
‘in ’.
in the Arabic version may correspond to samādhi which appears in the opening section of ch. 3, sūtras 1–4 as the third among the three states constituting the Discipline (saṃyama). The word 
,may correspond to ekāgratā in sītra 3.11. Similarly 
may correspond to sarvārthatā. Both 
and sarva mean ‘all’, whereas the signification of artha is quite different from that of 
With regard to 
in R, p. 177,1.6 (cf. ou translation, BS0AS, ch. I, p. 324, n. 230), where it renders sāmānya, ‘universal’.
‘… mental representation of the cognitum stripped of matter ’, and for this reason have been translated in the same way. A literal translation would be: ‘pure (or: stripped-off) representation without matter’.
has been translated by us as ‘habituation ’ (cf. B80AS, ch. I, p. 321, n. 137).
here may correspond to ṛānta; and 
to udila in sūtra 3.14. The sūutra reads: tatra ṛāntoditāvyapadeṛya-dharmānupāti dharmī ‘(A substance) possessed of properties is correlated to properties which are quiescent (i.e. past) or emergent (i.e. present) or uncharacterizable (i.e. future)’. For the use of the term anupāti, cf. sutra, 1.9.
is a Qur'anic expression. See Sīurat a-Namal, āya 16. The use of this expression may have been suggested by a passage in a commentary parallel to Vāc. under sītra 3.17: evaṃ ca pravibhāga-saṃyamād yoginaḥ sarveṣām bhūtānām paṛu-mrga-sarīsrpa-vayaḥ-prabhṛtīnādṃ yāni rutāni tatrāpy avyaktaṃ padaṃ tad-arthas tat-pratyayaṛ ceti ‘ Thus through (applying) Discipline the yogī (comprehends) the sounds produced by all living beings, tame and wild animals, crawling animals, birds, etc., as well as the corresponding unmanifested speech, objects and (mental) percepts ’. Also cf. Bhoja ad loc. For the whole passage ‘ Names… birds ’ cf. sūtra 3.17:Ṥabdārtha-pratyayānām itaretarādhyāsāt saṅkaras; tat-pravibhāga-saṃyāt sarvabhūta- ruta-jnānam ‘From the mutual superimposition of word, object and (mental) percept a confusion (arises); by applying Discipline to the distinction between them understanding of sounds (produced by) all living beings (is attained)’.
cf. R, p. 167, 1. 15; p. 184, 1. 21; p. 193, 1. 16.
. For al-Bīrūnī's use of the term 
ef. R, p. 184, 1.9 (see n. 38 above). Also ef. India, Hyd., 31: 
— ‘The universal existents in the world are the five elements’, And see the following note.
. Ritter's suggestion is 
. We propose to read 
(
). For al-Bīrūnīs use of the terms 
and 
cf.R,p.177, 11.3—4: 
, ⃛ 
— ‘When he transcends it, (reaching) definitions which turn the particulars of things into universals ⃛ He does not, however, cease in this (state) from (engaging in) details of (his) knowledge of things’ (BSOAS, eh. I, 324, and see n. 231, loc. cit.). For the idea expressed in the Arbic sentence under consideration by means of the terms 
and 
which render the Sanskrit terms sāmānya, ‘universal, general’ and viśeṣa, ‘particular’, respectively, ef. Śaṇkara Bhagavatpāda on sūtra 3.20: ⃛ sāmānyaṃ vijāti na punaḥ ⃛ viŚam⃛ ‘He (the yogi) knows in a general manner ⃛ but (he does not comprehend) the particular ⃛’. Cf. also Rāghavānanda Sarasvatī on the same sūtra: jħānasya pratyayo dvividhaḥ sāmānyo deśa-kālādy-avacchinno viśeṣaś ca, tatrādyo yogi-dhī-viṣaya ity āha raktam iti ‘Percepts oocurring in knowledge are of two kinds: (a)general, and(b)particular, i.e. determined (lit.: delimited)by location, time, etc. (i.e. nimittam, “instrumental cause”, and anubhava, “circumstantial condition”); of the tow it is (a) that constitutes the content of a yogi's cognition. Hence (Vyāsa) states: “⃛enamoured”, etc’. (see the following note).
(‘hostility, hate’) in the Arabic text ef. dviṣṭa in Bhāsvatī ad loc.: pratyaye rakta-dviṣṭādi-citta-mātre saṃyamāt para-citta-mātrasya jħānam’ “From the (application of) Discipline to the (mental) percept” - i.e. to nothing but another's mind as affected by love or hatred-there arises a knowledge of the mind of the other person and of nothing else’.For a similar assertion to that made in sūta 3.20 ef. Vasubandhu's Viṃśatikā vijħaptimātratāsiddhiḥ, verse 21 (in ed. Sylvain Lévi, Paris, 1925, 10): para-citta-vidāṃ jħānam ayathārtham kathaṃ kathaṃ ? uatjā sva-citta-jħānam⃛ ‘“How does a knowledge of those who know another (person's) mind not involve a correspondence to an object ?”-Just as is the case of the knowledge of one's own mind ⃛’. Also ef. Śrīharṣa's Khaṇḁanakhaṇḁakhādya (ed. Vārāṇasī, 1961, 64): pratīyate tāvad idaṃ sāmānyato yan nāma kiṃcit para's cetasā cintayann astīti, kiṃcid vā vivakṣur ity ādi. tatra parasya buddhi-viṣayo vivikṣā-viṣayo vā viśeṣato vinigamanaṃ vinā naiva pratīyate ‘One knows only generally that another person is thinking something or other or is desirous of speaking something or other. But the object of that individual's thought or the object of his desire for expression is not specifically known in the absence of any determinat’(cf. 
(‘steadfastness’) can also signify species of magic. Cf. India, Hyd., p. 104, 1. 5: 
‘spells and incantations’, which apparently corresponds to the Sanskrit term mantra.
. It is not quite certain to what object the nominal suffix refers.
‘rendering it beautiful of ugly’ (below, R, p. 190, 1. 22), which corresponds to rūpa ‘beauty, shapeliness’ in sūtra 3.46.
undoubtedly renders the Sanskrit term karma. Cf. India, Hyd., 272: 
‘Others maintain that the disposer is karma, i.e. action’.
here is not quite certain. In a different context Vy. has the word akasmāt which means ‘suddenly’, and Vāc. in yet anothe context has the word sahasā which possesses the same meaning.
. We propose to amend 
.
(‘what is unknown’) in the Arabic text do not correspond to ariṣṭebhyaḥ in the sūtra. Instead of aparānta the text used by al-Bīrūnī may have read here parānta. Cf. the expression pūrvānta-parānta-madhyeṣu, ‘concerning the past, future and present’, in Vy. on sūtra 2.39. The word parānta can signify ‘the utmost limit’ i.e. ‘death’. (Also cf. the meanings para =‘being beyond, surpassing’; anta =‘certainty’.) Accordingly the Arabic expression
may reflect al-bīrūnī's interpretation of parānta-jħāna as meaning ‘(the knowledge of) that which is beyond the ultimate knowledge’. (The traditional and in all probability correct interpretation of aparānta-jħāna is ‘knowledge of death’. Cf. e.g. Vijñānabhikṣu ad loc.). This hypothesis is supported by the fact that the passage that follows apparently has no connexion with the knowledge 
mentioned in the Arabic text whereas the corresponding passage in Vy. constitutes a description of the ariṣṭa, ‘portent’. For the term ariṣṭa as used in the portents (ariṣṭāni) of approaching death is given in some detail.
seems to render svarga in Vy.
seems to render ādhidaivika. In the Sanskrit text ādhidaivika is a adjective attached to suarga (‘Paradise’). Elsewhere al-Bīrūnī regularly renders devāḥ by 
. Cf. R, p. 172, 1. 17; p. 173, 1. 3; p. 192, 1.2. Also cf. India, Hyd., p. 68, 1. 17: 
‘the deva or angels’ (tr. Sachau, I, 91).
is a Qur'ān, sūra 96.18 (ed. G. Fluegel): 
. The term seems to render yama-puruṣān in Vy.
. Ritter erroneously reads 
.
seems to render PitrḀn atītan in Vy.-‘the fathers that have passed over’.
which Ritter suggests in a note, instead of 
seems preferable to 
because of 
‘body’ that follows, and despite the occurrence of 
in an analogous context; cf. R, p. 176, 126(trans. BSOAS, ch. I, p. 323. 1. 7.).
.
.
with the pronoun in the singular. According to the dictionaries 
means être au désespoir de 
‘to have pity on ’. OUr translation has been suggested by the corresponding Sanskrit term karunā ‘compassion’ in Vy. The Arabic sentence as a whole corresponds to sūtra 3.23: maitry-ādisu balāni ‘(From the application of Discipline) to (mental attitudes) such as friendliness(arise) powers'. The word ādi of the sūtra is explained by Vy. as referring to karunā ‘compassion’, and muditā ‘sympathetic joy’. 
corresponds to muditā. There seems to be a connexion between the Arabic sentence and vy. 's explanation of the sūtra. The following passage in Vy. Seems to corespond to 
Pāpa-'sūlesūpeksā na tu bhāvani tataś ca tasyām nāsti samādhir ity ato na balam upeksātas tatra samyamābhāvāt‘But euqanimity (or non-partisanship) towards those that practise evil does not consitute one of the mental attitudes in question. Hence there cannot be concentration on it, and therefore no power arises from equanimity, because Discipline cannot be applied to it’. The Arabic text does not take into account the negation contaiīned in this Sanskrit passage. The expression 
is on a par with the expressions 
and 
. The Arabic text does not seem to contain an explicit reference to maitrī of the sū of the sūtra; possibly 
reflects both muditū and maitrū. Cf. R, p.176, 1.3: … 
… ‘… to wish and desire the welfare of all creatures without exception, rejoice in its being achieved by them …2019; (BSOAS, ch, I, 323). The sūtra under consideration appears to be based on sūtra 1.33.
. We propose the emendation
.
(‘after having subdued and constrīcted them’). Possibly this sūtra was quoted in the commentary used by al-bīrūni under sūtra 3.25. Sūtra 1.36 reads: viśkā vā jyotismatī ‘ Or alternatively (a sense-activity which is characterized by) absence of sorrow and illumination (leds to stability)’. While sūtra 3.25 mentions the well-known three categories of things, i.e. the subtle, the concealed and the remote, al-Bīrūni mentions two only: the subtle that are present and the subtle that are absent. This deviation may be accounted for by the assumption that al-Bīrūnī read avyavahita (‘unconcealed’) instead of vyavahita (‘concealed’). Deussen's implict interpretation of nyāsa in sūtra 3.25 as synonymous with samyama is questionable.
. our translation presupposes the emendation 
. Ifthis emendation were adopted the translation would be: ‘…he receives as his requital the comprehension of all that is in the worlds and the visual perception of the latter’.
. We propse the reading 
. Ritter has inserted into the printed text the emendation 
, i. e. ‘the learned Vyāsa’. This is supposed to refer to the well-known commentator on the YS. This emendation is highly implausible. Cf. BSOAS, ch. I, 304. By 
‘world’ al-Bīrūnī seems to render the Sanskrit term loka. Cf. India, Hyd., 44: 
(tr. Sachau, I, 59: ‘The Hindus call the world loka. Its primary division consits of the upper, the lower and the middle. The upper one is called svar-loka…’.). Al-Bīrūnī also refers to the list of seven lokas as 
‘the heavens’, India, Hyd., p. 189, 1. 1: 
‘After the earths follow the heaven, consisting of seven storeys, one above the other. They are called lokas …’ (tr. Sachau, I, 231). In the India al-Bīrīnū gives an account of Purānic versions of the constitution of the world, pointing out deviations by the ‘commentator of the book of Pantaħjali (see india, ch. xxi). The word 
or 
here and else where seem to render the Sanskrit term bhūmi (in the plural) as used by Vy. on sūtra 3.26 and other commentators. Cf. R, p. 181, 1.14; p. 186, 1.9; India, Hyd., p.191, 1. 9; p. 195, 1. 2.
).
. This represents the Sanskrits the Sanskrit tamas, transcribed as in India, Hyd., p. 194, 1. 18. Cf. below R, p. 187, 1. 3.
lit.: ‘the lowest of the lowest’.
. In india al-Bīrūnī only mentions the plural from:
. Cf. Sachau, annotations, 311. Sachau's conjectured forms for the singular are spurious.
whereas the MS has 
: 18–22 inches.
Cf. India, Hyd., p.131, 1.2: 
‘The reader must learn that they have a measureof distance called yojana which is euqal to 8 miles or 32,000 yards’ (Sachau, I, 167). Sachau translates 
as ‘yard’. Cf. 
represents the Sanskrit koti, ‘ten millions’. A scheme of the Indian order of numbers is set out by by al-Bīrūnī in India, Hyd., 137(Sachau, I, 175).
‘The commentator of the book of Pataħjali, of darkness is one koti and 85 laksa yojana i.e. 18,000,000 (emend: 18,500,000-T.G. and S.P.) yojana”' (Sachau, I, 237).
‘Then follows Naraka, i.e. hells, of the dimension of 13 koṭi and 12 lakşas, i.e. 131,200,000 yojanas’ (Sachau, I, 236). In this parallel passage the Arabic word ‘hell’ is in the plural.
‘Then follows darknes,, of one lakṣa, i.e. 100,000 yojana’ (Sachau, 10c. cit.).
in the Arabic transcription. Cf. India, Hyd., p. 194, 1.11. But the term is transcribed by 
in India, Hyd., 90 (last line); also cf. India. Hyd., p. 199, 1.9; p. 324, 1.15; p.508,1.12.
Which Sachau translates, loc. cit.: ‘Above it lies the earth of Vajra, so called on account of its hardness, because the word means a diamond, and the molten thunderbolt, of 34,000 yojana’ The correct reading seems to be 
‘held fast, grasped’ rather than 
. Cf. India, Hyd., 90, last line: ‘The idol Indra holds in its hand a weapon called vajra of diamond. It has a similar handle to the Śakti…’(Sachan, I, 119). Also cf. India, Hyd., p. 508, 1.12, abd Ubdra's common epithets vajra-dhara (‘vajra-bearer’) and vajra-pāṇi (‘holding the vajra in his hand’). The term vajra has in fact the two meanings ‘Thunderbolt’ and ‘diamond’ memtioned by al-Bīrūnī.
. The transcription of the Sanskrit ga by the arabic 
is in keeping with al-Bīrūnī's usage: cf. e.g. hiranuagarbha 
, R, p. 168, 1.8. Cf. India, Hyd., p. 194, 1. 12, which has almost the same transcription fo garbha:
‘Above it lies the middle earth Garbha of 60,000 yojana’ (Sachau, I, 236).
The Sanskrit word Suvarṇa means ‘gold’. Cf. India, Hyd., p. 194, 1.12: 
‘Above it is the golden earth 30.000’ (Sachau, loc. cit.).
can be read. Ritter's reconstruction, which is in all probability correct, reads 
. Cf. India, Hyd., p. 194, l.13. The Sanksrit sapta ‘seven’ is represented in the Arabic here as 
. The Sanskrit term pātāla probably connected with pāta ‘a fall’ designates seven subterranean earths. These earths are represented as a building with seven storeys which are separated from one another by partitions called bhūmi (‘earth, soil’), each of which has a thickness of 1,000 yojanas Cf. 
which occurs in the corresponding passage in India (Hyd., p. 194, 1.14: 
) but not in our MS. The word 
has not been inserted into Ritter's text, This word possibly parallels the word aṣṭamī ‘eighth’ in vy. on sūtra 3.26. The ‘eighth’ is ‘this earth’ (bhūmir iyam), designated in Vy. as vasumatī. The words 
are likewise missing in the MS and have been inserted in Ritter's printed text; 
occur in the corresponding passage in India (Hyd., p. 194., 1. 14); 
does not.
‘island’. Cf. India, Hyd., p.191, 1.11: 
‘Dvīpa is their word for island’. The word dvīpa, which is attested in Ṛgveda 1.169.3 and 7.20.4 is derived by Pāṇini (6.3.97) from dvi (‘two’) and āpaḥ (‘water’).
could be retained. But Ritter's emendation 
may be justified by referring to R, p. 186, 1. 17: 
may correspond to uda (‘water’).
(sura).
(sarbi).
(dadhi).
‘Behind the Sea of Sweet Water is Lokāloka which may be interpreted as “lacking places where (people) dwell together”, i.e. uninhabited, in which sociability is absent’. Sachau's rendering of 
by ‘ not gathering place’ (I,236) may be too literal. For the use of 
cf. below, R, p. 187, 1.1: 
‘the place where the ancestors dwell together’. For the above etymological derivation of lokāloka cf. the meanings of loka: (i) ‘the space in which to live, Lebensraum’ (cf.
above) of living beings ’.
‘Behind it is Lokāloka, a mountain of the height of 10,000 yojana, and of the same breadth ’ (Sachau, I, 237).
which is apparently not the same as mentioned above (R, p. 186, 1. 8). In the parallel passage in India, Hyd., p. 194, 1. 15, 
is also referred to but is supposed to have the extent of onekoṭi of yojanas only.
‘above it the Pitrloka of 6,134,000 yojana’ (Saehau, I, 236). According to India, Hyd., p. 191,1. 1 et seq., ‘the commentator of the book of Pataħjali has heard that the dwelling place of the ancestors (the Sanskrit word is transliterated: pitrin) is in the sphere of the moon. This doctrine is based on the assertions of the astronomers. Thus he (the commentator) placed their dwelling place in the first heaven. He ought to have substituted it for Bhūrloka but he did not do so. (Instead) because of this addition, he left out the Svarloka which is the place of reward’. For the conception of the moon as a dwelling place of departed souls cf. e.g. Kauṣītaki Upaniṣad 1.2 (with schol.).
is rendered:‘… they believe that the earth is at rest’ The correct translation should be: ‘ they believe that the heavens are at rest’.
,which Ritter identifies with the Śālmali island referred to above. The MS may be read 
. In our opinion there is no doubt that this should be read 
. Al-Bīrūnī refers to 
in India, Hyd., p. 200, 1. 14; p. 201, 1. 2; p. 202,1. 16; p. 203,1. 13; p. 204, 1. 8; p. 206, 1. 7.
).
. According to his n. 2 on p. 187 the MS has 
. Our reading 
can be proved as correct by reference to India, Hyd., p. 205, 1. 14 et seq. This passage also proves that at this point several words are omitted in the Istanbul MS. The passage in question reads: 
. This may be translated:'… thus the commentator of the book of Patañjali, who goes beyond (attributing) the square (shape to Mount Meru, transforming it) into an oblong. He fixes (the length of) one of its sides at 15 koṭis yojana, which is 15,000,000, and that of the other at five koṭis, i.e. the third of the former'. In his translation Sachau (I, 248) refers to ‘tree sides’ whose length is five koṭis. This translation has no warrant in the text.
. Probably Sanskrit is meant. Cf. R, p. 167, 1. 9:
‘the Indian (language)’ (BSOAS, ch. I, 309); India, Hyd., p. 53, 1.9;
- ‘in Sanskrit’ (Sachau, I, 70).
which appears to correspond to the MS. Our emendations are based on India, Hyd., p. 196, 
(
should be emended into 
India, Hyd., p. 118,1. 2)‘⃛in which the Siddhas, the Munis and the Gandharvas, the musicians, wander to and fro, is the Bhuvarloka’ (Sachau, I, 238). However, our reconstruction is uncertain, because in this passage of India al-Bīrūnī states that he uses the ViṢṇu Purāṇa and does not refer to the ‘commentator of the book of Patañjali’. There is also the fact to be considered that in India gandharva is represented by two transliterations: 
(Hyd., p. 196, 1. 5; p. 218, 1. 2) and 
(Hyd., p. 69, 1. 4). Both are very different from 
occurring in our MS. It seems, therefore, that the possibility that 
represents vidyādhara should not be altogether excluded. In India vidyddhara is represented by (Hyd., p. 69,1. 10; p. 218,1. 3; p. 421,1. 6). Cf. India, Hyd., p. 421,1. 6: 
‘(Mount Vindhya) rose even to the neighbourhood of Paradise and the dwellings of the Vidyādharas, the spiritual beings’ (Sachau, II, 92). For a definition of the term vidyādhara, lit. ‘holder of the skill’, cf. India, Hyd., p. 69, 1. 10: 
‘demon-sorcerers, who exercise a certain witchcraft, but not such a one as to produce permanent results’ Sachau, i, 91). Cf. Richard C. Temple, ‘Hindu and non-Hindu elements in the Kathāsaritsāgara’, The Indian Antiquary, LVIII, March 1929, section 2, a: ‘Vidyādharas and white magic’ (pp. 46-7). For a definition of gandharva cf. India, Hyd., p. 69, 1.4: musicians and singers who make music before the Deva. Their harlots are called Apsaras’ (Sachau, I, 91). As for siddha and muni, they are characterized in India (Hyd., p. 70, 1. 16 et seq.) as follows: 
‘After the Deva comes the class of the Pitaras, the deceased ancestors, and after them the Bhūta, human beings who have attached themselves to the spiritual beings (Deva), and stand in the middle between them and mankind. He who holds this degree, but without being free from the body, is called either ṚṢi or Siddha or Muni, and these differ among themselves according to their qualities. Siddha is he who has attained by his action the faculty to do in the world whatever he likes, but who does not exert himself on the path leading to liberation. He may ascend to the degree of ṚṢi’ (Sachau, i, 93). Also cf. Vy. and Bhoja on YS, sūtra 3.32; Bhagavadgītā 10.26; Brhadāranyaka UpaniṢad 4.3.33 and Bhāgavata Purāṇ 11.14. For our proposed reading siddha here cf. also the description of siddhas as inhabiting Bhuvar-loka in R, p. 188, 11. 16-17 (transl. below).
mentioning that the MS has 
. There is a blur in the MS: the last letter can also be read 
. We propose to read 
.
which is not usually used by al-īIrūnī in this translation in a cosmological context. 
appears to render lolca-pāla. The loka-pālas 
are referred to in India, Hyd., p. 204, 1. 8. The designation is rendered as 
‘the guardians of the world and its inhabitants’ (Sachau, i, 247). Thus al-Bīrūnī appears to have used 
as equivalent in meaning to 
. For an early attestation of the term loka-pālāḥ see Aitareya UpaniṢad 1.1.3. The Sanskrit word loka can mean ‘world’ as well as ‘people, inhabitants’ The lokapālas or dikpālas, guardians of the quarters of the sky, or rather, regions of the universe, were initially four in number: Yama, Indra, Varuna and Kubera (cf. India, Hyd., p. 204, 1. 8; achau, I, 247). In later texts four further guardians were added for the intermediate quarters. The list of eight usually begins with Indra (in the East). According to Manu, 5.96, the eight are (in clockwise order) Indra, Agni, Yama, Sūrya, Varuna, Pavaṇa or Vāyu, Kubera, and Soma or Candra; others substitute Nirṛti for Sūrya, and “śānī or Prthivī for Soma. For the expressio 
(‘such as Indra and his like’) in our MS, cf. e.g. t h e expression indrādi-hkapālānām⃛ in W. Kirfel, Das Purāṇa vom Weltgebäude (Bhuvanavinyāsa), Bonn, 1954, p. 10, verse 27b.
‘angels’ is regularly a translation of devāḥ.
‘masters’ probably renders a specific designation of a category of devas.
. Ritter's suggestion t h a t this represents vairāja (B, p. 187, n. 6) is most improbable. Our interpretation has been put forward tentatively. The collocation of nara and kinnara in a list of classes of demi-gods is attested, e.g. in Mahābhārata (see S. SÖrensen, An index to the names in the Mahābhārata, reprint, Delhi, 1963, s.v. kinnara). Cf. Bhāgavata Purāṇa 11.14. The kinnaras 
are mentioned in India, Hyd., p. 69, 1. 6, where they are characterized as ‘having human shapes but horses’ heads, being the contrary of the centaurs of the Greek, of whom the lower half has the shape of a horse, the upper half that of a man’ (Sachau, I, 91). Possibly al-Bīrūnī had encountered in his source a Sanskrit compound in which kumāra was the second component. The term kumāra can signify a class of demi-gods (see S. SÖrensen, op. cit., s.v.; cf. J. Gonda, ViṢṇuism and Śivaism, London, 1970, 139). A further conjectural reading would be the compound nrṛtya-kumārī, which means ‘a dancing maiden’ and may designate an apsaras (a class of mythological beings comparable to the nymphs of Greece, who are supposed to be the mistresses of the gandharvas). Cf. W. Kirfel, Das Purāṇ vom Weltgebāude, Bonn, 1954, 71, verse 19b: nṛtyantyo ‘psaraso yānti sūryasyānu niŚācarāḥ (‘Dancing apsarases follow the sun, moving by night’).
Cf. India, Hyd., p. 196, 1. 14.
. Ritter's reading is 
.
. Ritter's reading is 
. The Sanskrit brahma- is transcribed by al-Bīrūnī both as 
(cf. India, Hyd., p. 191, 1. 6: 
for brahma-loka, p. 101, 1. 11: 
for brahmāṇḍa) and as 
(cf. India, Hyd., p. 101, 1. 2: 
for brahma-purāṇa). As observed by Sachau with regards to India, ‘the transliteration is not always uniform, as sometimes a short Indian o has been rendered by a long ā in Arabic’ (Sachau, Annotations, 257). The expression brahma-des'a means ‘the country or region of the brāhmaṇas’. The expression occurs in Manu, II, where it is, however, used to refer to a region of this earth. Cf. also Bhīmācārya Jhalakikar's Nyāyakośa s.v. sthānam (quoting Agni Purāṇa): prājāpatyaṃ brāhmaṇānāṃ smṛtaṃ sthānaṃ kriyāvatām; kṢalriyāṇāṃ tathā caindraṃ saṃgrāmeṢv anivartinām; gāndharvaṃ śūdra-jātīnāṃ paricarydnukdrirtdm ity ādi ‘The world of Prajāpati is recorded as the locality of the brāhmaṇas who engage in ritual, the world of Indra-as that of the kṢatriyas who do not shrink from battle, the world of the gandharvas-as that of t h e classes of śūdras who follow a routine of service.’
. Cf. India, Hyd., p. 191, 1. 6.
Cf. India, Hyd., p. 198, 1. 17. For the passage cf. India, Hyd., p. 191, 1. 5 et seq.: 
‘(The commentator of the book of Patañjali) differs besides in another point. As the seventh heaven, Satyaloka, is in the Purāṇas also called Brahmaloka, he placed the Brahmaloka above the Satyaloka, whilst it would have been much more reasonable to think that in this case one and the same thing is called by two different names. He ought to have omitted the Brahmaloka, to have identified Pitṛloka with Bhūrloka, and not to have left out the Svarloka’ (Sachau, I, 233). The triple set of bhūr, bhuvah and svar, which were used as vyāhrtis (sacred exclamations) as well as names of lokas, may be traced back to Chāndogya Upaniṣad 2.23.2: prajāpatir lokān abhyatapat; tebhyo 'bhitaptebhyas trayī vidyā saṃprāsravat, tām abhyatapat, tasyd abhitaptāyā etāny akṢarāṇi saṃprāsravanta bhūr bhuvaḥ svar iti ‘Prajāpati brooded upon the worlds. From them, when they had been brooded upon, issued forth the three-fold knowledge (i.e. the three Vedas). He brooded upon this. From it, when it had been brooded upon, issued forth these syllables: bhūr, bhuvah, svar (representing earth, atmosphere and sky, respectively)’ An example of a later Purāṇic seven-fold version of the list of lokas occurs in Agni Purāṇa: bhūr bhuvaḥ svar mahaś caiva janaś ca tapa eva ca / satya-lokaś ca saptaite lokās tu parilcirtītāḥ (quoted in Śabdakalpadruma, s.v. lokah). Cf. also Bṛhadāranyaka Upaniṣad 4.3.33 for an early attempted systematization of the lokas of men, the fathers (pitrs), the gandharvas, gods by virtue of merit (karma-deva), gods by virtue of birth (ājāna-deva) aa well as of one who is versed in the Veda (śrotriya; cf. brahma-deśa represented in 
, R, p. 187, 1. 12 ?), etc.
‘This sum, however, is more than thrice the sum which we have mentioned on the authority of the commentator of the book of Patañjali’. This statement presupposes that the total extent of the seven lokas has been given in the text. It is, however, missing in the Hyd. as well as Sachau's editions.
. This term is derived from the Greek aithēr. It signifies in Arabic either (1) the area in which the heavenly spheres exist and the substance of which they are made-this appears to be the meaning of the term as used here by al-Bīrūnī-or (2) one of the four terrestrial elements, the elemental fire which forms a zone situated above the zone of the lowest heavenly sphere.
.
cf. R, p. 168, 1. 5: 
‘The book of Patañjali-text interwoven with commentary’ (transl. BSOAS, ch. I, 310, 122).
‘Patañjali said’.
which is also Ritter's reading. Our reading 
is proposed in view of the following passage in India, Hyd., p. 198, 1. 13 seq.: 
'The Hindus tell rather ludicrous tales when speaking of the figure in which they represent this group of stars, viz. the figure of a four-footed aquatic animal, which they call Śakvara and also Śiśumāra. I suppose that the latter animal is the great lizard, for in Persia it is called Susmdār, which sounds much like the Indian Śiśumāra. Of this kind of animal there is also an aquatic species, similar to the crocodile and the skink' (Sachau, I, 241). (The word 
above, which is misprinted as 
in Hyd. ed. means ‘based on false beliefs, legendary’ rather than ‘ludicrous’, pace Sachau.) This constellation has a connexion with the pole-star, as is evident from the subsequent passage: 
… ‘Fourteen of these stars he placed round the pole in the shape of a śiśumx0101;ra, which drive the other stars round the pole’ (Sachau, I, 242). Although the Arabic transliteration of śakvara in India (in the passage quoted above) is 
and not 
as proposed by us with regard to the text under consideration, it should be borne in mīnd that al-Bīr؛nī's transliteration of Sanskrit short a is not always uniform, as it has been sometimes rendered by him by a long a in Arabic (cf. Sachau, Annotations, 257). The association of dhruva (which is also used to refer to a Vedic ceremonial vessel connected with soma rituals) with śisumāra and śakvara (the latter represented by the derivative śakvara (schol.: = atyanta-śaktimān, ℈very mighty’, i.e. as strong and potent as a śakvara) is traceable back to Taittirīya Āranyaka 2.19, where the three words occur together in a context which, although different, is not without connexion (in view of the underlyin microcosmic-macrocosmic equivalence): sa vā eṣo divyah. śākvaraḥ śiśumāras … dhruvas tvam asi dhruvasya kṣitam asi tvam bh؛tādhipatir asi … 'That is the celestial extremely potent (schol on śākvara) śiԛumāra… (O, śiśmāra!) thou art dhruva (schol.: indestructible), thou art the dwelling place of dhruva, thou art the ruler of (all) beings …'. Cf. especially Sāyana ad loc.: anena rtianirernodaiimukho bh؛tvā dhruva-maṇ1E0D;alam paśyan śiś؛mara-r؛peṇa tam upatiṣṠet ‘(Uttering) this (sacrificial) formula, looking up, gazing at the circle (maṇḍala, used also as a visual meditational aid), one should worship it in the form of a śaśumāra’. Detailed descriptions ' (…And Brahmā created) fourteen stars placed near the pole-star … Know that Uttānapāda is its upper jaw, know that Yajñna is its lower (jaw), that Dharma resides in its head; ]Nārāyana is seated in the heart, the two Aśvins in the fore-feet; Varuna and Aryaman are its hind-mosthaunches, Samvatsara its penis, and Mitra occupies its anus]. In the tail are Agni, Mahendra, Mārlca Kaśyapa as well as Dhruva (the Pole-star). Those among the stars and planets which are situated near the Pole-star are collectively called Svar ( ? ) … He who knows severally the names of the stars contained in the śiśumāra and has seen them in the pure sky will live fourteen years beyond (his allotted period of life) and is forthwith liberated from sins committed during the day or night'. The text in square brackets was reconstructed by Bvihler by comparison with Viṣṇu Purāṇa 2.12.33 et seq. (cf. op. cit., 2.9.1 et seq.). Bϋhler's translation has been adopted with modifications. According to Bϋhler the śiśmāra denotes the alligator (loc. cit.). The pertinent penultimate verse above is significantly identical in corresponding passages in Matsya Purāna and Vāyu Purāna (cf. Bϋhler, op. cit., p. 397, n. 62). Cf. also Bhāgavata Purāna 5.23.4 et seq.
is a term denoting the rough skin of various aquatic or amphibious animals, notably of the crocodile and of the 
I whose skin is put upon the hiltsof swords. Cf. 
and Lane's Arabic dictionary, s.v
—lit.: ‘taken’.
. The reading which is proposed is 
‘sediment, sediments’. 
may correspond to mala ‘excreta, bodily secretions or impurities’; 
—to prasāda‘residue’. Cf. Bhoja ad loc.
. Ritter does not propose any emendation. Our reading 
and interpretation are borne out by 
‘remain’ which occurs in the nextsentence.
which is Ritter's reading. If this is correct it may be connected with the fact that in Sanskrit texts the three humours in question are frequently referred to as dosas ‘defects’ (from the root dus, ‘to harm, damage’). Cf. Vy. ad loc.: vāta-pitta-ślesmāṇas trayo dosāḥ ‘The humours (dosa) are three: wind, bile and phlegm’. An alternative reading would be 
‘establish, sustain’. For this cf. Vāc. on sutra 1.30 in which the three humours, here called dhātus, are said to sustain (dhdraṇa) the body: dhātavo vāta-pitta-śleśmānaḥ śarira-dhāraāāt ‘The humours (dhātu)-wind, bile and phlegm-are so called because they sustain (dhāraṇa) the body’. Also cf. India, Hyd., 274: 
'(The educated Hindus) know that the body, a compound of antipathetic humores, requires sleep for the purpose of resting, and for this purpose that all which nature requires, after being wasted, should be duly replaced. So, in consequence of the constant dissolution, the body requires food in order to replace that which had been lost by emaciation' (Sachau, I,324). Apart from 
al-Blr؛lni appears also to use the term 
for rendering the concept of humours. Cf. R, p. 168, 1. 17 (cf. BS0A8, ch. I, p. 312, n. 83). The theory of the three humours has its earliest attestation in Atharvaveda-PariśiṣṠa (68), according to G. M. Boiling, ‘Diseases and medicine (Vedic)’, in 
possibly this should be emended to 
.
.
in the Arabic.
is the Arabic title of Aristotle's work which in the Latin version is entitled De generatione et corruptione.
. We propose to read 
. Cf. BSOAS, ch. II, p. 534, n. 31; YS, s؛tra 2.5; R, p. 185,1. ll; R, p. 189,1. 6. Cf. also India, Hyd., 52 (Sachau, I, 68). For the idea expressed by this passage as a whole cf. Maitri Upaniṣad 1.3; bhagavann asthi-carma-snāyumājjā- māṃsa-śukar-śoṇita-ṣleṣmāśru-d؛ṣikā-viṇ-m؛tra-vāta-pitta-kapha-saṃghāte durgandhe nihsāre 'smin śarire kiṃ kāmopabhogaiḥ 'Sir, in this foul-smelling unsubstantial (or devoid of all essence) body, a conglomerate of bones, skin, sinews, marrow, flesh, semen, blood, mucus, tears, eye-secretion, faeces, urine, wind, bile and phlegm, how can one enjoy desires ?' Comparablepassages are common in the Buddhist literature.
. He emends to 
In our view the MS should be read 
can mean ‘larynx, epiglottis, back of the neck, root of the tongue, throat’. Cf. S؛tra 3.30: kanṠha-k؛pe kṣut-pipāsā-nivrttiḥ ‘(By applying Discipline) to the hollow (part) of the throat (one achieves) cessation of hunger and thirst’. The term 
mean ‘a hollow place, vacuum’, which would correspond to k؛pa (lit. ‘well,pit’). 
may also mean ‘space’, which would correspond to pradeśa ‘place, region’, which occurs in Maṇiprabhā ad loc.: jihvā-tantor adhastāt kaṇṠhasya k؛pākdraḥ pradeśo 'sti ‘Below the cord of the tongue is a region of the throat in the shape of a cavity (or well)’. (Cf. also Bhoja ad loc.) For the mention of ‘wind’ and ‘respiration’ in the Arabic text cf. the reference to prāṇa in Bhoja ad loc.: prāṇāder yat sarṃparkāt kṣut-pipāsādayḥ prāur bhavanti ‘By the contact of the vital airs with it (i.e. the hollow of the throat) (the sensation of) hunger and thirst emerge’; for ‘chest’ (
) cf. uras in Vy. on s؛tra 3.31. Also cf. Maitri Upaniṣad 7.7 (quoting Chāndogya Upaniṣad 8.1.5): eṣa ātmāpahata-pāpmā vijaro vimrtyur akṣut-pipāsaḥsatya-saḥkalpqḥ sātya-kdmah 'He is the self (ātman), cleansed of evil, free from ageing, free from death, free from hunger and thirst (akii1E63;ut-pipdsah), who (possesses the power of) having his intention realized, who (possesses the power of) having his wishes realized (satya-kdmah, not “whose desire is the real” as usually translated)'.
‘namely, the twisted veins’ in the Arabic text cf. Vijnấnabhikṣu ad loc.: kuṇḍalita-sarpavad avasthitayā kŭrmākāraṃ hrdaya-pundarīkākhyarṃ nādi-cakram ‘the cakra of the artery (nāḍī) which has the name “the lotus of the heart” and has the shape of a tortoise on account of its being positioned like a coiled serpent'. Cf. Sanjukta Gupta etal., op. cit.: ‘The mystical physiology envisages a series of lotus centres (cakra) and nodes (granthi) arranged up the (mystical) spine, and a system of veins (nāḍī) through which passes the vital air (prāna or vāyu). Crucial points in the body are occupied by deities and other symbols which historically arise from the macrocosm-microcosm equivalence' (p. 164); ‘The mystical body contains a vast number of veins (nāḍī) which are considered to be the connecting links between the senses and the mind. Moreover, they are activated by the passage of the breaths. If the yogī stops the passage of the breaths through the nāḍās, he thereby stops the activities of the senses and severs the connection between the mind and external sensory objects, which are what distracts him from concentrating on the essence of his individual self’ (p. 168).
seems to be equivocal. It appears to render both yogi and siddha; it may also mean ascetic in general. Cf. al-Birfŭnī's use of the term
to render the state of being endowed with siddhis (cf. 
‘siddha-hood’, R, p. 193, 1. 1, in rendering siddhayah, YS, sŭtra 4.1). Also cf. India, Hyd., p. 494,1. 7: 
⃛
'A man who is a yogī, i.e. a za73c0101;hid, who intellects the creator ⃛'. Also cf. R, p. 189, 1.3 et seq.: 
⃛
(see transl. below, Ans. to Q 47: ‘For the attainment of praxis ⃛’); India, Hyd., p. 63, 1. 11 et seq.: 
⃛ 
‘The zāhid in this world with no knowledge acquires transcendence (over the gunas) and reward ‘ and (if) he is satisfied with acquiring the above-mentioned eight qualities (the printed text has 
the correct reading seems to be
the eight siddhis seem to be referred to), and glories in, and is successful through, them and regards them liberation, is left with them (only)’. (For 
(‘rejoices in’) ? Cf. E, p. 191, 1. 17.) Cf. India, Hyd., 70-1, quoted in n. 134 above.
is also used by al-Bīrŭnī to render puruṡārtha. Cf. R, p. 168, 1.9 (= BSOAS, oh. I, 311).
—lit: ‘hidden from the eyes’. Cf. Maniprabhā on sŭtra 3.32: siddhān adrṥyān api paṥyati ‘He sees the siddhas although they are invisible’.
which seems to be a correct reading of the MS. However, the word seems to be redundant as it has approximately the same meaning as 
(‘will see them’). Possibly
should be emended to
‘will consult them’. Cf. Bhoja on sŭtra 3.32: tān paṥyati taiṥ ca sa sambhāsata ity arthah ‘The meaning is that he (the yogī in question) sees them and holds conversation (or, if the variant reading sambhāvyata is adopted: will meet intimately) with them’. The word dardana (lit.: ‘ seeing, sight’) in the sŭtra itself (see next note) can also mean ‘meeting intimately face to face, audience, interview, holding visible converse ’. For the theme underlying siddha-darṥana here cf. Ṣankara on Brahmasŭtra 1.3.33: bhavati hy asmākam apratyaksam api ciram-tanānām pratyakṣam. tathā ca vyāsādayo devādibhih pratyakṣaṃ vyavaharantīti smaryate. yas tu brၭyād idāniṃ-tanānāṃ iŭa purvesām api nāsti devādibir vyavahartuṃ sāmarthyam iti sa jagad-vaicitryam pratisedhet ⃛tasmād dharmotkarṣa-vaṣāc dram-tanā devādibhih pratyaksarn vyavajahrur iti ṣlisyate. api ca smaranti svādhyāyād iṣta-devatā-saṃprayoga ity-ādi ‘For also, what is for us imperceptible was perceptible for the ancients; thus it is recorded that Vyāsa (the author of the Mahābhārata) and others used to meet the gods and (rṣis) face to face. But if some would assert that, as for those now living so for the ancients also it was impossible to meet with gods and the like, they would deny the variety of the world₽ We must therefore believe that the ancients, in consequence of pre-eminent merits, held visible converse with gods and {rṣis). The smrti also says (YS, sutra 2.44): “through study (is gained) union with the beloved godhead”'(P. Deussen, The system of the Vedānta, transl. Charles Johnston, Chicago, 1912, 38-9). (In this translation the supplied word rṣis may be replaced by siddhas.)
(‘heart’), which in the preceding sentence rendered hrdaya, apparently corresponds to sattva (i.e. buddhi) (cf. above R, p. 183, 1. 20, where 
corresponds to citta in sŭtra 3.1; R, p. 191, I. 10, Ans. to Q 50); 
—to purusa (cf. R, p. 191,1. 20, Ans. to Q 50).
or
. This makes nosubstantial difference as far as the meaning of the sentence is concerned.
‘knows his own self in its true reality’corresponds to puruṣa-jnānam‘knowledge of the self’ in sūtra 3.35. In this sentence 
(and not 
corresponds to puruṣa.(For 
cf. R, p. 170, 1. 11 (= BSOAS, ch. I, 314)). Al-Bīrūnī does not seem to haveunderstood the doctrine concerning the utter distinctness of puruṣa and prakṛti, of which sattva(i.e. the buddhi) is a part, and the ultimate goal which is achieved by full awareness of thisdistinctness. Sūtra 3.35 as a whole reads: sattva-puruṣayor atyantāsaṣkīrṇayoh pratyayāviṛseobhogaḥ; parāthānya-svārtha-samyamāt puruṣa-jnānam ‘Experience (results from) the lack of differentiation in conceiving sattva and puruṣa, which are utterly distinct. By applying Discipline to (the idea of) being an end unto oneself, rather than having something else as an end, one achieves knowledge of the purusa’. A less plausible reading of the sītra has … parārtliāt svā'rtha … This reading underlies e.g. Woods's translation. For the significance of the expressionsparārtha and svārtha here cf. Sāṅkhyakārikā, kārikāa 56.
instead of
is possibly correct.
, ‘this’, does not seem to refer to the knowledge mentioned in the previous sentence: 
‘ he will truly know his own self’ (R, p. 188, 1. 19). It may allude to a passage corresponding to sūtra 3.36 (see below). The passage, which according to this hypothesis was translated by al-Bīrūnī, may have been omitted for some reason in the Istanbul MS. Sūtra 3.36 reads: tataḥ prātibha-Ṥrāvaṇa-vedanādarṛāsvā-vātā (v.l. -vārttā) jāyante ‘From this there arise (supernal percepts which are) intuitive (prātibha, i.e. yielded by the faculty of pratibhā “intuition”, auditory (ṛrāvaṇa), tactile (vedanā, cf. vedanī, “the true skin or cutis, L.’, s.v., p. 1016c in Monier-Williams, Sanskrit-English dictionary; cf. English ‘feeling’ as similarly applied to perception by touch), visual (ādarṛa, lit.“seeing”), gustatory (āsvāda, lit. ‘tasting ’) and olfactory (vāta, lit. ‘ perceived by the sense of smell’, from the root vā “to smell’, cf. Kālidāsa's Vikramorvaṛi 4.41 (v. 1); the reading adopted here occurs only in a citation of the sūtra in Vijnānabhikṣu's Yogasārasaṅgraha, ed. G. Jhā, p. 56. as a variant reading; all available editions of Y8 have the enigmatic -vārttā)’ Deussen, who seems to take prātibha as an adjective qualifying the rest of the compound (namely, taking the compound to be descriptive rather than aggregative), translates: ‘Daraus entstehen intuitive Wahrnehmungen von (ϋbernatϋrlichem) Hren, Fϋhlen, Sehen und Schmecken’. His interpretation is less plausible on two counts. First, it excludes the mind (manas) when all the other senses are represented in the syntactically co-ordinate types of percepts. Secondly, his interpretation is not in keeping with the occurrence of the term prātibha as a discrete phenomenon in sūtra 3.33 (prātibhād vd sarvam ‘ Or as a result of (the application of Discipline on) intuition everything can be known ’) as well as in the following difficult verse in the Mahābhārata (cf. crit. ed., 12.232.21–2; quoted by E.W. Hopkins, ‘ Yoga-technique in the Great Epic’, JAOS, XXII, 2, 1901, 344). The latter reads: pramoho (v.l. pramodo) bhrama āvarto ghrānaṃ ṛravaṇa-darṛane / adbhutāni rasa-sparṛe ṛitoṣe mārutākṛtiḥ// pratibhām upasargāṃṛ cāpy upasaṃhṛtya (v.l. upasaṃhṛtya) yogataḥ / tāṃs tattvavid anādṛtya ātmany eva nivartayel ‘Bewilderment (or: exultation), dizziness, giddiness (āvarta, lit. “ circling, spinning round ”), wondrous smelling, hearing, seeing, tasting, and feeling, (i.e. the tactile sense), (the sensation of) feeling hot and cold, (the taking of) the form of wind (i.e. becoming invisible)— having checked (these) obstacles as well as (the power of) intuition (pratibhā), which are generated by yoga, the knower of ultimate reality ignores them and turns away towards the self‘. Cf. Ṥvetāivatara Upaniṣad 2.11. The term prātibha is defined by Vijnāanabhikṣu on sūtra 3.36: upadeṛādi-nairapekṣyeṇa sūkṣmādināṃ mānasaṃ yathārtha-jnānam’ a (purely) mental factcorresponding cognition of what is subtle etc. (i.e. hidden, remote, past or future; cf. Vy. ad loc.) irrespectively of (prior) information ’. It is further characterized as being a sudden (akasmāt) revelation (sphuraṇa, manifestation of the object as in a flash of illumination) in his Yogasārasangraha, op. cit., 53. Like the other types of cognition mentioned in the sūtra it is characterized as occurring independently of one's will (kāmanāṃ vināpi jāyante ’they come about even without one's will‘, Vijnānabhikṣu on sūtra 3.36). A profane non-yogic example of prātibha occurs in Jayanta's Nyāyamanjarī (Benares, 1936 ed., 21):kathaṃ tarhi prātibham anāgatārtha-grāhi ṛvo me bhrātdganteti pratyakṣam artha-jam iṣyate bhavadbhiḥ ‘(Opponent:)“ On your theory, namely, that a percept (pratyaksam) is generated by an object, how would you account for the case of an intuitive perception (prātibha) in the form ‘My brother will turn up to-morrow’ which apprehends an object of the future (i.e. an object which does not yet exist) ? ”’. For further elucidation of the concept of prātībha and epistemologieal discussions aimed at establishing pratibhā as a distinct pramāṇa (a means of knowing) or subsuming it under other pramāṇas or classifying its types, see Yuktidīpikā on SK, kārikā 4; Cakradhara's Nyāyamanjarigraṅthibhaṅga, ed. N. J. Shah, Ahmedabad, 1972, 58; Gautama's Nyāyasūtra, ed. Ruben (NS), IIIb.33 (and n. 144); Viṛvanātha Nyāyapancānana's Bhāṣāpariccheda with Siddhāntamuktāvali. verses 65-6. Cf. also thought, Burdwan, 1966, 1 et seq. For the interpretation of sutra 3.36 cf. also Vy. with Sarikara Bhagavatpada on sutra 1.35.
, ‘impediment’, corresponds to upaarga in the s؛tra. Early attestations of this term in comparable context are found in Maitri Upaniṣad 7.8: jñānopasargāḥ (schol.: jnānotpatti-vighātakā hetavaḥ ‘factors hindering knowledge from coming about’), and in the Mahābhārata (see quotation in the preceding note). Other meanings which may be pertinent: (a)‘affliction, trouble, disturbance, disruption’ (cf. the verb upasrj in Brhadrāṇyaka Upaniṣad 1.3.6, and Halāyudha's Abhidhāna-ratnamālā, London, 1861, 15); (b) ‘complication’ (in medical sense, cf. Suśruta 2.429.13); (c) ‘deflecting factor’, as in grammatical usage; cf. the verse quoted by Candrakirti in his Prasannapadā commentary on Nagarjuna's Madhyamakaś;āstra (ed. P. L. Vaidya, Darbhanga, 1960, 2): upasargeṇa dhātv-artho balād anyatra nīyate … ‘By the preposition (upasarga) is the meaning of the verb drastically deflected (as exemplified in the words prahāra, āhāra, sarṃihāra, etc.) …’; cf. schol. vikṣepa, ‘distraction, deviation’, with reference to pratibhā in the above-quoted Mahābhārata verse (see preceding note); epiphenomenon, by-product (cf. upasrjanībh؛ta on Vy. on s؛tra 1.1).
corresponds to the Greek theŊrētikós; 
corresponds to the Greek praktikós. Cf. R, p. 171, 1. 15; p. 172, 1. 1 (= BSOAS, ch. I, 316-17).
in al-Shahrastānī's account of the doctrines of Empedocles 
in Kitāb al-milal wa'-niḥal, ed. M. Tawfiq, Cairo, 1948, II, 266.
synonymously with 
refer to sukha ‘ease, bliss’. and of the word 
to refer to duḥkha ‘discomfort, suffering’ cf. R, p. 180, 1. 10 (cf. 
is not quite certain. The idea is in keeping with doctrine of karma
or 
. Ritter's text has 
. The reading proposed here is 
‘(The book of Pataṉjali) states: “The bodies are snares for the spirits with a view to bearing to the full (one's) recompense. He who reaches the stage of liberation has already borne to the full in his (present) mould the recompense for the acts of the past. He then ceases to acquire a title to a recompense in the future. He sets himself free from the snare; he can dispense with his mould and move freely (or: be harassed) in it without being ensnared. Moreover, he is able to transport (his soul) to wherever he wishes whenever he wishes, not in a manner (in which one is transported after death. For as the gross cohesive bodies do not pose an obstacle to hios mould, how much less would his body pose an obstacle to his spirit’. The rendering 
by al-Bīrūnī may reflect a Sanskrit expression similar to asajjamāna, lit. ‘not clinging, remaining unattached, no longer stuck’ in the Sāmannaphalasutta of the Dīgha-nikāya, II, 88 (quoted in n. 236 below)
‘(The soul) is transported from its body, after it has become old, into another, a different one, as the body, when its garment has become worn-out, replaces it by another one’. (Cf. 
in India, Hyd., p. 63, I. 10; R, p. 193, I. 3.
—This may represent the Sanskrit term sthūla ‘gross’; cf. also India, Hyd., p. 63, 1. 17.
. We propose the reading 
. Cf. R, p. 188, 1. 4. The term seems to refer to mala, i.e. the excreta, bodily secretions and impurities (notably excrement, urine, nose-mucus, ear-wax, eye-rheum, perspiration, nails and hair). Cf. Caraka-Saṃhitā quoted in n. 166 above. The theory underlying the passage seems to be adumbrated in ၚvetāśvatara Upaniṣad 2.13: laghutvam … varṅa-puriṣam alpaṃ yoga-pravrttiṃ prathamām ‘LIghtness … clearness of complexion (lit. 'purified, clarified colour’, cf. prasāda as opposed to mala in Caraka-Saṃhitā, see n. 166 above) … scanty urine and faeces, these they say, are the first (stage, results or signs of) progress of yora’ (cf. n. 170 above)
. We propose to read 
, lit. ‘letting go’. Cf. India, Hyd., p. 286, 1. 5 seq.: 
… 
‘… (each) breath (i.e. prāṇa in its wider meaning) is composed of(1) apāna, i.e. breathing in (lit. “attraction”) of air, and (2) prā1E47;a, i.e. letting it out. The two (acts)are also termed niḥṥvāsa and ucchvāsa (respectively). However, if one of the two is mentioned, the other is (implicitly) included, just as in mentioning (the word) “days” (one includes also the corresponding) nights’. FOr this definition of prāṇa and apāna of. Ṥaṅkara on Chāṇdogya Upaniṣad 1.3.3: yad vai prāṇiti mukha-nāsikābhyāṃ vāyuṃ bahir niḥsārayati sa prāṇākhyo vāyor vrtti-viśeṣah; yad apānīty apaśvasiti tābhyām evāntar ākarṣati vāyuṃ so 'pāno 'pānākhyā vrttiḥ ‘The special function termed Pāṇa is the fact (expressed by the verb)
‘basic constituents’ in the Arabic sentence here refers to.
‘the winds’ represent the Sanskrit term vāyavah (lit. ‘winds’) which can be used to refer to the five prānas‘(vital)breaths’ discussed in this passage. Cf. prānādyā vāyavah paħca ‘the five vital airs (lit. “winds”): parāna etc’. (cf. Brhadāranyaka upanisal 1.522). In the Arabic pasage under consideration the first wind corresponds to apāna (see n. 199 above), the second to prāna, the third to vyāna, the fourth toudāna, and the fifth to samāna. They are mentioned in Vy. on sūtra 3.39 in the following order: prāna, samāna, apāna, udāna, vyāna; and in Bhoja ad loc.: prāna, apān, samāna, udāna, vyāna. The text YS itself refers to udāna and Samāna only (sūtras 3.339–40). The account of the five prānas in the Arabic text partly corresponds to the one occuring in India. Hyd., p.35, 1. 6 seq,: 
‘…the five winds enter the bodies. By the first and second of them the inhaling and exhaling are effected, by the third to mixture of the victuals in the stomach, by the fourth the leaping of the body from one place to the other, by the fifth the transferring of the apperception of the senses from one side of the body to the other’. (This is Sachau's translation, I, 46, altered in some particular: ‘leaping’ replaces ‘locomotion’). This account is not based on the one occuring in Vy. on sūtra 3.38. The characterization of the fourth ‘wind’ based on the one occuring in Vy. on ūtra 3.38. The characterization of the fourth ‘wind’ here bears some resemblance to Gaudapāada on SK, kārikā 29: ūrdhvārohanād utkarsād unnayanād vā udānah ‘The udāna is so called since (it accounts for)ascending, lifting up, or bringing up’ also cf. utkrānti, lit. ‘upward movement’, in sūtra 3.39 (see below)glossed by Bhoja as udgachati ‘goes up’. For the characterization of the fifth ‘wind’ cf. Gaudapāda, loc. cit,: āhārādi-nayanāt samam nayanāt samānah ‘The samāna is so called since it carries it carries i.e. equalizes (i.e. digests) food )(and drink)’; cf. also Praś Upanisad 4.4. The expression samaam nayatican also be understood to mean ‘leads to every place equally, i.e. distributes euqally’.
lit. ‘lightened’.
is an Arabifc term which when applied to heavy bodies (i.e. bodies other than air or fire) refers to the tendency to move downwards. The term 
is apparently used by al-Bīūnī as an equivalent of asanga ‘non-adhesion’ (cf. sūtra 3.39).
‘heaven’ (cf.India, Hyd., p. 140, 1. 1: 
‘āakāśsa i.e. heaven’). For a critical account of the element termed ākāśa ‘either, physical space’ cf. 
cf.
—R, p. 171, 1.15 (= BSOAS, ch. I, 316); R, p. 184, 1. 11.
instead of 
as in Ritter. In that case the translation would be: ‘If (the body) does not in its locomotion traverse the air’. This reading is not very satisfactory in view of the expression. 
‘being penetrated by air ’ occuring in R, p. 190, 1. 20. For the latter expression cf. Nyāyasūtra, 4.2.18 (ed. G. Jhā, Poona, 1939): ākāśa-vyatibhedāt … and vātsyāyana ad loc,: antar bahiś cānur ākāśena samāvisto vyatibhinnah ‘Both inside and outside the atom is penetrated, i.e. permeated, by ākāśa’. Also cf. Rajendralala Mitra's remark on sūtra 3.42: ‘The rationale of the operation in this case is very much the same as in the last [sūltra 3.41]; the body is kept down by ehter, andif the ether be under control, the body acquires the power of rising over it’ (op. cit., 155). Cf. R, p. 190, 1. 2 (see n. 220 below).
'…as the things that, having been separated from a plant, are tossed about in the atmosphere by winds’. As a rule the Sanskrit tśla here is translated by ‘cotton’ (cf. Woods, Rajendralala Mitra, G. Jhā, Rama Prasada, Yardi, Dvivedi, Bangali Bab, Hariharānanda Āranya, Deussen, F. Feuerstein). However, the word may mean ‘tuft (or plume, as of a reedf)’. Cf. Vāc.'s description (under sūtra 3.45 below) of laghimā. ‘levitation’, whichhe compares with isīkā-tūla, ‘tuft of a reed’. (‘the floating about of a tuft of a reed’): mahān api laghur bhūtvesīkā-tūla ivākāśe viharali ‘Despite being big, he becomes light and floats about in space (“either”)like a tuft ofa reed’ (cf. also Vijnānabhiksu under sūtra 3.45 below). Monier-Williams's Sanskrit-English dictionary gives picu, tūla as well as the cpd. picu-tū;a (L.) all as meaning ‘cotton’. F. edgeraton's Budhist Hybrid sanskrit ditionary gives tūla-picu as well as karpāsa-picu as meaning ‘cotton‘. It notes that in Pali both these cpds. are used together as symbols of lightness and raises the question: ‘There evidently was some difference between the two, but what ? (s.v. karpāsa). The evidence referred to above as well as al-Bīrūlnī's rendering of the sūtra in question, would suggest that tūla can indeed be different from karpāsa, in that the latter means ‘cotton’while the former refers to some other fluffy substance (such as air-borne seeds) readily detachable form plants and observably floating up and down in the air, possibly including visible pollen(?). Cf. also n. 230 below. Morever, Gaudapāda, who uses the term tūli, for ‘cotton’ in the context of listing the various items that together constitute a bed. In the Amarakośa lexicon (2.4. 42 and 2.9.106, ed. Bombay, 1890 and 237)the term tūla is attested as signifying inter alia the top of the lotus (?) (kamalottaram) and as being synonymous with various plant names, notably Kusumbham, vahni-śkham and mahā-rajanam. Significantly all the latter three names can refer. according to Monier-Williams, to safflower, i.e. the thistle-like Carthamus tinctorius. Cf. the English expression ‘light as thistle-down’. For early attestations of tūla in a botanical sense see Atharvaveda 19.32.3 and Chāndogya Upanisad 5.24.3. Also cf. Aitareya Āranyaka 2.1.8.1 (ef. Chāndogya Upanisad 6.8.3) where tūla is opposed to mūla (‘r’). According to both Vāc. and vijnānabhiksu the particle ca in the sūtra under consideration signifies the introductionof an alternative (=vā; cf. Wood' translation). This is implausible. For the sūtra as a whole cf. Chāndogya Upanisad 7.12.2 … yāvad āāśasya gatam tatrāsya yathā kālma-cā bhavati ya ākāśam brahmeti upāste … ‘As far as ākāśa goes, so far he moves freely, he who reverences (or: contemplates on) akāśa as brahmn’ For ākāśa-gamanam cf. Rgveda 10.136.4; for parallels in the Buddhist literature see references in Har Dayal,
. An alternative translation could be: ‘(so as to belong) to (one) person’, 
may also be translated: ‘individual’.
Cf. mahāvidehā occurring in sūtra 3.43: bahir akalpitā v1E5B;ttir mahāvidehā; tataḥ prakāśāvaraṇa-kṣa-kṣayaḥ ‘The external (i.e. extra-corporeal) mode of functioning which is not (merely) imagined, is (known as) the Great Incorporeal One; therefrom (or, alternatively: as a result of the application of Discipline to it) the dwindling away of that which obstructs the light (ef. sūtras 2.52, 4.30) (comes about)’. For the use of vrtti here cf. the use of pravrtti in sūtra 1.35. Al-Bīrūnī does not seem explicitly to refer to the phenomenon mentioned by Vy. ad loc. of the yogī entering the bodies of other individuals. For prakāśa as a characteristic of sattva and knowledge cf. e.g. YS, sūtra 2.18; SK, kārikā 12; Bhagavadgītā 14.6. For the term āvaraṇa as used here cf. sūtra 2.52. Cf. also Gauḁapāda's Āgamaśāstra, ch. IV, kārikā 97 (ed. Vidhushekhara Bhattacharya, Calcutta, 1943, 209).
(The base of 
is longer than is usual.) Ritter reads: 
The translation corresponds to the reading 
. This arabic expression may render the Sanskrit saṅkalpa, found in commentaries (e.g. Vy. on sūtra 3.45; cf. e.g. Manu 2.2; Brahmasūtra 4.4.8; Nyāyasūtra, ed. IIIa.25, IVa.64, b.2, 34), which denotes a mental act which is both cognitive and conative (cf. T. Gelblum, review of N. S. Junankar's Gautama: the Nyāya philosophy in BSOAS, XLV, 2, 1982).
. Read: 
.
. An alternative translation is ‘being’.
.
. Cf. R, 190, 1. 11 above: 
‘The air does not penetrate its (the body's) weight’. See n. 212 above. Also ef. Vy. on sūtra 3.44: sarvato-gatir ākāśaḥ ‘Ether is ominpresent (lit.: goes in every direction, i.e. penetrates everywhere)’. Also cf. Vy.'s use of the word anāvaraṇa may mean ‘that which admits of no obstruction’. This meaning corresponds to some extent to that of 
in the Arabie text. It should also be borne in mind that one of al-Bīrūnī's reasons for choosing the words 
⃛
⃛
may have been their phonetic similarity.
which may correspond to varaṇam, ‘obstructiveness, resistance’ in Vāc. under sūtra 3.44; but cf. also mūrti, ‘corporeality’ in Vy. on sūtra 3.45: mūrtyā na niruṇaddhi⃛ ‘⃛does not obstruct by its corporeality’ (see below). The term mūrti is glossed by both Vãc. and Vijñānabhikṣu ad loc. as sāṃsiddhikam kāthinyam, ‘natural (as distinct from induced) hardness’. The sentence in the Arabic text here corresponds to tad-dharmānabhighātaḥ, ‘(the state of) being unaffected (lit.: “no longer harassed”; cf. sūtra 2.48 and SK, kārikā 1) by the properties of those (elements)’ in sūtra 3.45 (see also next note). Cf. also Vy. ad loc.: prthvī mūrtyā na niruṇaddhi yoginaḥ śarīrādi-kriyāṃ śilām apy adrśyo bhavati ‘In spite of its corporeality earth does not obstruct the activity of a yogī's body etc. He penetrates even the rock. The water, moist is it is, wets him not. The fire, hot as it is, burns him not. The wind, motile as it is, moves him not. Even in ether, which conceals not, his body is hidden (lit.: “becomes covered” or “obstructed” from sight) so as to become invisible even to the siddhas’.
‘refines his body’, R, p. 183, 1.5 (=BSOAS, ch. II, P. 526, 1. 32); cf. also India, Hyd., p. 57, 1. 1. This corresponds to aṇimā, the capacity to become minute’, in sūtra 3.45 (see below). Cf. also sūkṣma in Gauḁapāda on SK, kārikā 23: aṇor bhāvo 'ṇmā sūkṣmo bhūtvā jagati vicarati ‘(The term) aṇimā (means the state of being of the size of) a minute particle; by becoming subtle (he is able to) move about (freely) in the universe’. Sūtra 3.45 reads: tato 'ṇimādi-prādurbhāvaḥ kāya-sampat tad-dharmānabhighātaś ca ‘Therefrom follow (1) the manifestation of (the capacities) of becoming of the size of a minute particle etc. (i.e. according to Vy., laghimā, becoming light, i.e. levitation; mahimā, becoming huge; prāpti, the capacity to reach distant objects; prāmya, complete fulfilment of one's wishes; vaśitva, complete control over the elements, īśitṛtvam (=īśitva), lordship, i.e. the capacity to create, destroy and arrange the elements, āmāvasāyitva, the capacity to determine things according to pme' wishes), (2) the perfection of the body, and (3) the impossibility for properties (i.e. the properties of the yogī) to be affected’. (3) May also be rendered: ‘the impossibility for the properties (of the five elements -referring to bhūta in sūtra 3.44) to be affected (cf. sūtra 2.48)’. This presupposes that tat in this sūtra is an accretion. Al-Bīrūnī's text appears to have adopted the latter interpretation: 
⃛
⃛
⃛
‘⃛the elements ⃛ he is able to put an end to the harmful (effects) that they (may have) upon his body, such as (those due to) being nirmt nu fore⃛ and so forth’. Possibly a les plausible interpretation is the one propounded by Bhoja ad loc. and others, according to whom tat in the sūtra refers to kāya, ‘the body’. (following Bhoja, Deussen translates: ’⃛Trefflichkeit des Leibes und Unverletzlichkeit seiner Eigenschaften’.) The expression kāya-sampat is explicated in sūtra 3.46: rūpa-lāvaṇya-bala-vajra-saṃhaqnanatvāni kāya-sampat ‘ Perfection of the body consists in shapeliness (rūpa-lāvaṇya-bala-vajra-saṃhananatvāni kāya-sampat ‘Perfection of the body consists in shapeliness rūpa, beauty of “form” or “colour”; cf. varṇa-prasādam, “clearness of complexion” in Śvetāṡvatara U paniṣad 2.13 in a comparable context), gracefulness, strength and adamantine firmness’. For a buddhist parallel cf. Vasubandhu' Abhidharmakośa (ch. VII), where ‘strength’ (bala) and ‘a body whose bones are like a diamond’ (vajra-sārāsthi-śarīratā) are referred to as two constituents of the fourfold ‘perfection of the material body’ (rūpa-kāya-sampat) (cf. Louis de La Vallée Poussin, op. cit., 240). Cf. also Rasārṇavakalpa (ed. Mira Ray, New Delhi, 1976), verse 160: ṣaṇ-māsasya prayogeṇa vajra-deho bhaven naraḥ ‘By the use (of mercury) for six months one will be endowed with a thunderbolt-likd body’. The Sanskrit work lāvaṇya is derived from lavaṇa ‘salty’ (cf. Pāṇini 5.1.123). Cf. D. H. H. Ingalls, ‘Words for beauty in Classical Sanskrit poetry’ in Fest. W.Norman Brown, ed. E. Bender, New Haven, Connecticut, 1962,99: ‘By way of explanation one may observe that lavana is one of the six tastes or flavours (rasa) ⃛ But lavaria is the flavour (rasa) par excellence, for one adds salt not sweetness to food to bring out its taste. Since the word rasa is used ⃛ of everything that excites one's interest, curiosit yor aesthetic sense, it is appropriate that Iāvanya, as an abstraction of the chief rasa, should be used of a particularly striking type of beauty’. There is an analogy between the derivation of the Sanskrit Iīvanya from lavana, ‘salty’, and the derivation of Arabic 
‘pretty, handsome’ from 
‘ salt, salty’. The common interpretation by translators of aṇimā in the sūtra (and of anu in Vy. ad loc.) as containing a reference to (the size of) the atom (e.g. Deussen: ‘Atomkleinheit’; Woods:‘atomization’) is dubious. Admittedly aṇu or paramāṇu are used in atomistic philosophical systems such as the Vaiśeṣika with the signification ‘atom’., which consists in being attached to the body, persists by force of one's own impulse even in the learned’.
the word 
(‘may render it manifest’) may perhpas correspond to prādurbhāvah in the sūtra. Al-Bīrūnī, perhaps following the commentary he used, evidently considers that animā ‘becoming minute (and consequently invisible) is opposed to prādurbhāva, ‘becoming manifest’. The possibility cannot be ruled out that the text available to al-Bīrūnī had both prādurbhāva and abhāva on account of copyist's redundant duplication. For the sense of ‘emergence, production’ (=utpatti) in which prādurbhāva, lit' ‘manifestation’, is actually used in this sūtra, cf. sūtra 3.9 (where it is opposed to abhibhava ‘becoming latent, suppressed’ cf. SK, kārikā 7; NS, ed. Ruben, IIIa.37); NS, IIIb.15. Cf. a parallel passage in India, Hyd., 52, allegedly quoting ‘the author of Kitdb Pdtanjali’, which reads merely: 
‘the capacity to attenuate the body so as to make it hidden from eye-sight’, in what is evidently a defination of animā.
‘render it beautiful’ corresponds to rūpa, ‘beauty’ (or alternatively, to rūpalāvanya if taken as a dependent cpd. to mean ‘gracefulness of apperanc’) in sūtra 3.46 (see n. 224 above). This sūtra refers back to kūyendriya-siddhir … ‘perfections (or: attainments) (concerning) the body and the sense (follow) …‘ in YS, sūtra 2.43. For the use of rūpa as referring to appearanc, namely, both form and colour cf. YS, sūtra 3.21 (see n. 63 above).
‘strengthen it’ corresponds to bala ‘strenght‘ in sūtra 3.46 (cf. sūtras 3.23, 24). For a Buddhist parallel see Abhidharmakośa, ch. vil (cf. Louis de La vallée Poussin, op. cit, 240).
‘harden it’ corresponds to, vajra-samhanana ‘firmness (as that) of a diamond (or thunderbolt)’ in sūtra 3.46. For a Buddhist parallel see reference in the precedingnote.
… 
… ‘soften it (the body), coarsen it …so that eight perfections alluded to by ādi, ‘etc.,‘.. in sūtra 3.45 Vy. ad loc. glosses it as icchānabhighātah ‘non-obstruction of (the fulfilment of) wishes’, and Vāc. explains the latter: nāsya rūam bhūta-svarūpa-mūty-ādibhir abhihanyate … ‘His outward appearance (rūpa) is not affected by the essential properties of the elements, such as corporeality (of the earth elements) …’ In the parallel passage inIndia, Hyd., 52, parākāmya seems to be referred to by 
‘the capacity (to fulfil one's) wishes’. The latter defination is in keeping with Vy. and Bhoja and loc. Cf. also Gaudapāda on SK, kārikā 23: prākāmyam prakāmato yad evesyati tad eva vidadhāti ‘The term prākāmya means the realization of any wish whatsoever’. Cf. Chāndogya Upanisad 8.2.10: yam kāmayate so’ sya samkalpād eva samuttisthati ‘Whatever the desires, out of his mere act oc wishful imagination it arises’.
‘make it (the body) light’ corresponds to laghimā‘(the capacity) to become light’ (cf. e.g. Vy. and Bhoja ad loc). Cf. VijÅānabhikṣu's explanation of the term in his Yogasdrasangraha, ed. G. Jhā, Bombay, 1894, 55: … tūlaval laghur bhavati yenākāiādiṣu saṃcarati ‘ He becomes as light as a tuft(as of a reed; cf. iṣikā-tūla, Chāndogya Upanisad 5.24.3) and consequently is able to move hither and thither (saṃcarati) in the atmosphere (ākāśa, sky or ether) etc.’. The words 
‘fly and descend’ may, however, correspond to Vy.'s illustration of prākāmya, namely bhūmāv unmajjati nimajjati yathodake ‘ He dives underground and re-emerges (lit.: goes up and goes down) as if in water’ (cf. lokesu kdma-cdrah‘ having the freedom to move about in the worlds’, Chāndogya Upanisad 8.1.6). The parallel in India, Hyd., 52, reads: 
‘the capacity of rendering (his body) so light that it is indifferent to him whether he treads on thorns, on slime or on dust’. Cf. also Gaudapāda on SK, kārikā 7: laghimā mṛṇāi-tūlāvayavād api laghidayu puṣpa-kesarāgreṣv api tiṣthati ‘The (capacity of) laghimā, implies that one is able, on account of being even lighter than the particles (i.e. pollen) of the anther (tūla) of a lotus, to stand on top of the filament of a flower’ (cf. tūla = kamalottaram, ‘top of the lotus’ (?), Amarakośa 2.9.106, ed. Bombay, 1890, 237). Cf. n. 213 above. For this particular form of levitation cf. 
the acity to render (his body)huge so as to show it as a terrifying and wondrous shape‘. Cf. Vac. ad loc. explicating mahimā: alpo 'pi nāga-naga-nagara-parimāno bhavati ‘Although small he becomes in dimension an elephant or a mountain or a town’ (tr. Woods).
‘to perceive with the senses’ corresponds to the perfection designated by prāpti. In the parallel passage in Iiidia, Hyd., 52, it is rendered as 
‘the capacity to know whatever he aspires (to know)’. The possibility of this interpretation of prāpti isimplicit in a verse giving a traditional list of the eight perfections quoted from Bhāgavata Purāṇa (11.15.4) by Vijñānabhikṣu ad loc. This verse reads: … prāptir indriyaiḥ …(lit.) ‘perceiving with the senses’ or ‘…reaching with the faculties’ (either the senses or the five faculties of action, karmendriyas, namely, hand, foot, larynx, generation and excretion). Cf. also Sānkhyasūtra, V, sūtra 104. Cf. also Yuktidīpikā on SK, kārikā 23 (ed. Ramāśsankara Tripāṭthī, Varānasī, 131; the passage is missing in the Calcutta 1938 ed.): atrāṇimā mahimā laghimā garimeti bhūta-vaieṣikam; buddhes tu prāpty-ādi … ‘In this (eightfold list of types of aiśivarya, “freedom-to”)aṇimā, mahimā, laghimā and garimā (i.e. the first four) have as theirparticular characteristic the reference to the elements, whereas prāpti etc. pertain to the mind (būddhi)’. On the face of it Vy. and all other commentators differ in the meaning they attach to prāpti since they illustrate it with a karmendriya, a faculty of action, rather than a jñānendriya, a cognitive faculty. Thus e.g. Vy. ad loc.: prāptir anguly-agreṇāpisprdati candramasam’ The capacity of prāpti implies that he is able to touch the moon with a mere finger-tip’ (
initself can mean ‘reaching’ as well as ‘perceiving’.
This seems to correspond to the perfection designated by yatra-kāmāvasāyitva. Cf. Gaudapādaās explication of the term, under SK, kārikā 23: brahmādi-stamba-paryantam yatra kāmas tatraivāsya svecchayā sthānāsana-vihārān ācaratāti ‘He achieves whatever he wishes, from (the world of) Brahmā down to a clump of grass, standing still, being seated or moving about’. This interpretation of yatra-kāmāvasāyitva possibly results from the amalgamation of two previous interpretations of this compound. (1) According to one of them it may have meant the ability to reach one's destination wherever one wills it to be. (This accords with the literal meaning of the compound.) (2) According to the other the cpd. may have meant the fulfilment of one's desires. (Cf. Vy.'s interpretation of the cpd.: salya-saṅkalpalā ‘realization of one's act of wishful imagination’; also ef. the apparent substitution of yatra-kāmāvasāyitva by yac ca kāmāvasāyitva in Vācaspatimiāra's Tattvakaumudi on SK, kārikā 23, and by yat-kāmas tad avasyati in Bhāgavata Purāṇa, loc. cit.). The text used by al-Bīrunī seems to have adopted here the first and more plausible of the two interpretations. To this corresponds in the parallel passage in India, Hyd., 52: 
‘the rolling up of the wide distance (in the plural in the Arabic) between oneself and (one's) destination (in the plural in the Arabic)’. (Possibly 
should be placed after 
; it appears to qualify the latter word rather than 
) Al-Bīrūnī may have read yātrā …and understood the wholecpd. as referring to the capacity to annihilate (lit.: to roll up, or fold up) the wide distance between oneself and one's destination.
… 
‘How (should it be possible for things) to make an impression upon him … Indeed they obey bis command’. This corresponds to the perfection designated vaśtva ‘control’. Cf. Vy. ad loc.: vaśitvaṃ bhūta-bhautikeṣu vaśībhavaty avaśyaś cānyesṣm ‘The capacity of “Control” implies that hecontrols the elements and their derivatives as well as the fact that he is not controlled (lit. “subdued”, i.e. affected) by others’. Cf. also Bhojaadloc.: sarvatra prabhaviṣṇutā vaśitvam; sarvāṇyeva bhūtānianugāmitvāt{v.l.anurāgitvāt) tad-uktam nātikrāmanti ‘“Control” implies prevailing everywhere, namely,the elements follow him (i.e. are subservient to him) and do not violate his dictates’. To this corresponds in the parallel passage in India, Hyd., 52: 
‘the humility and obedience of those over whom he rules towards him’.
This corresponds to the perfection designated by iśsitrtva, ‘sovereignty’. Cf. its explication by Vy. ad loc.: teṣsāṃ prabhavāpyaya-vyūhānām iṣṭ ‘He is sovereign over the arising, dissolution and organization of the elements and their derivatives’ (cf. Tattvakaumudī on SK, kārikā 23). To this corresponds in the parallel passage in India, Hyd., 52: 
‘the capacity of ruling over any community he desires’. The Arabic term 
‘community, group’here may refer to bhūta in the sense of various classes of beings. Cf. the characterization of the perfection of vaśitva as preserved in Parañcoti muṉivar's talapurāṇa (— sthala-purāria) of Maturai (= Madurai) Temple (
This corresponds to the perfection designated by iśsitrtva, ‘sovereignty’. Cf. its explication by Vy. ad loc.: teṣsāṃ prabhavāpyaya-vyūhānām iṣṭ ‘He is sovereign over the arising, dissolution and organization of the elements and their derivatives’ (cf. Tattvakaumudī on SK, kārikā 23). To this corresponds in the parallel passage in India, Hyd., 52: 
‘the capacity of ruling over any community he desires’. The Arabic term 
‘community, group’here may refer to bhūta in the sense of various classes of beings. Cf. the characterization of the perfection of vaśitva as preserved in Parañcoti muṉivar's talapurāṇa (— sthala-purāria) of Maturai (= Madurai) Temple (
‘sky’ is occasionally used by al-Bīrūnī to render ākāśa, ‘ether, physical space’. Cf. R, p. 181, 1.2; India, Hyd., p. 32, 1. 10. At times
‘ari’ is also used by him for the same purpose. Cf. R, p.179, 1. 9. The Sanskrit word ākāśa (as well as its synonyms kha, vyoman, gagana) means both sky and ether (cf. 
‘incorporeal’ seems to correspond to graharia, ‘apprehension’ or indriya-, ‘the senses’, in sūtra 3.47 (see below n. 243), which apparently stands in contrast to sthūla in sūtra 3.44. Both sūtras, 3.44 and 3.47, seems to refer back to sūtra 2.18, where drśya, ‘the world of objects’, is said to be constituted by the bhutas, the elements, on the one hand, and by the indriyas, the senses (and the five faculties of action: the functions of voice, hands, feet, generation and excretion), on the other. For the Arabic phrase here of. atindriya in Sāṅkhyasūtra, sūtra 2.23: atīndriyam indriyam, bhrāntāndm adhiṣṭhānam (v.l. adhisthāne) ‘The senses are themselves supersensuous; mistaken persons identify them with their physical seats (namely, the sense of sight with t h e “eye-ball” etc., cf. Vijfianabhiksu ad l o c.)’.
… 
‘Whoever fasts (abstaining) from food … sharpens his senses’ (BSOAS, ch. II, 526, last para, but one). For the Arabic phrase here cf. … indriya-siddhir aśuddhi-ksṣyāt … ‘the dwindling away of the impurities which leads to the perfection of the senses … ’in sūtra 2.43.
. Our translation follows Ritter's text which has 
in spite of the fact that this reading is not considered by h im as correct. Another possibility would be 
which inthis context would have approximately the same meaning.
‘impediments’ here cf. 
’the bodily impediments’, R, p. 176, 1. 8 (transl. BSOAS, ch. I, p. 323). Also cf. R, p. 181, 1. 16 (transl. BSOAS, ch. II, p. 525 and n. 104); India, Hyd., 61. Also cf. Vijñiānabhikṣu under sutra 2.43: aśuddhir aāharmas tāmaso guṇriaḥ saivānimādi-śakter āvarako matah ‘Impurity consists of demerit, namely, of the tamas-constituent; it is considered to be an obstruction to the capacity (or potentiality) of the powers of aṇimā etc.’.
, lit.; ‘but’.
is used by al-Bīrūnī to render the concept of the three guṇas. Cf. e.g. R, p. 172, 1. 7.
‘the intermediary mixed class’.
is rendered by ‘the soul’. An alternative reading is 
‘the breath’.
‘and then’, which makes sense but is not quite in keeping with the MS.
. Cf. R, p. 177, 1. 2 seq.: 
‘⃛it (i.e. the first degree) (consists in) the apprehension of the three above-mentioned (i.e. the act of knowing, the known, and the knower) qua names, attributes, and details which do not constitute definitions. When he transcends it, (reaching) definitions which turn the particulars of things into universals, he achieves a second degree’ (cf. BSOAS, ch. I, 324). An alternative rendering of 
in the passage under consideration would be: ’according to their limits’.
lit. ‘general’.
‘the body’ referred to in the Arabic text, but not in the sūtra, cf. the expression kṢetra-jña in Vy. ad loc. above. The term kṢetra (lit.‘field’) in such context is traditionally interpreted as referring to the body, namely the field of the working of the soul. Cf. Kālidāsa's Kumārasambhava (Bombay ed.) 6.77: yogino yaṃ vicinvanti kṢetrābhyantara-vartinam ‘that which yogīs discern as residing in the body’. Also cf. Bhagavadgītā 13.1, 2, 34. The Arabic 
‘things obey (the ascetic)’ corresponds to sarva-bhāvādhiṢṭhātṛtvam in the sūtra; and 
‘he (can) know them by their definitions and (can) grasp them in a universal (manner)’– to sarvajñātṛtvam in the sūtra.
Cf.
(R, p. 173, 1. 6), ‘a devoted activity’, or alternatively, if read 
‘an act conducive to liberation’. (Cf. BSOAS, ch. I, p. 319, n. 162.)Also cf. R, 170-1: 
… 
‘A part of praxis 
is as it were activity (
), and another part is as it were desisting from activity. If you grasp this matter you will find that it includes knowledge (
) ⃛This activity (
) comprises both knowledge and praxis (
)’ (cf. BSOAS, ch. I, 313-14).
in the singular in Arabic.
which is derived from the same root as 
rendered above by ‘knowledge’.
. We propose the reading 
‘its rejection’ may correspond to tad-vairāgydt in the sūtra. Al-Bīrūnī's explanation of this passage is based on conceptions current in Arabic Aristotelianism. The sentence 
‘ For knowledge is the cognition of the perishing and destruction of these cognita followed up by its rejection’ may be related to some extent to Vy. on sūtra 3.50: tadā svarūpa-pratiṢṭhā citi-śalctir eva purusa iti ‘Then the self (purusa) is nothing but pure consciousness (lit.: the faculty of consciousness) grounded in its own nature’.
‘the angels’. This term is used by al-Bīrūnī to render the Sanskrit devāh ‘gods’. Cf. e.g. R, p. 173,1. 2.
, an Islamic name for Paradise.
. The MS has 
.
and 
. The term upanimantraṇa, ‘invitation, call to attract’—by the Arabic 
; the term sthāni— by the Arabic 
; and aniṣta-prasaṅgāt— by the Arabic 
‘he may suffer a setback as far as his degree is concerned, and his promise (or vow) may be broken’. Also cf. Vy. ad loc.: tatra madhumatiṃ bhūmiṃ sākṣātkurvato brāhmaṇasya sthānino devāḥ sattva-ṥuddhim anupaṥyantaḥ sthānair upanimantrayante bhor ihāsyatām iha ramyatām, kamanīyo ‘yam bhogah, kamanīyeyaṃ kanyā, rasāyanam idaṃ jarā-mṛtyuṃ bādhate, vaihāyasam idaṃ yānam., amī kalpa-drumāḥ, puṇyā mandākini, siddhā maharṣayaḥ, uttamā anukūlā apsarasaḥ, divye ṥrotra-cakṣuṣī, vajropamaḥ kāyaḥ, sva-guṇaiḥ sarvam idam upārjitam āyuṣmatā, pratipadyatām idam akṣayam ajaram amara-sthānaṃ devānām priyam iti ‘The purity of the sattva in that Brahman among these (four) who has directly experienced the (second) Honeyed (madhumatī) Stage is observed by those-in-high-places, the gods. With their high-places they invite him. “Sir, will you sit here? Will you rest here? This pleasure might prove attractive. This maiden might prove attractive. This elixir checks old age a nd death. This chariot passes through air. Yonder are the Wishing Trees; the Stream-of-heaven (mandākinī) confers blessedness; the sages are perfected; the nymphs are incomparable and not prudish. Eyes and ears (will become) supernal; the body like diamond. In consequence of your peculiar virtues, Venerable Sir, all these things have been won by you. Have entrance to this high-place which is unfading and ageless and deathless and dear to the gods”’ (tr. Woods). It may be relevant to note in this context that ‘lust after women’ (
) is also an example used in al-Bīrūnī’s Arabic text (R, 178, last line) to exemplify ‘the attachments’ (
), a term corresponding to the particularly deep-seated ‘affliction’ (kleṥa) known as abhiniveṥa (lit. ‘clinging’); cf. YS, sūtra 2.9 (according to Bhoja's version): svarasa-vāhī viduṣo 'pi tanv-anubandho 'bhinivesaḥ ‘Clinging, which consists in being attached to the body, persists by force of one's own impulse even in the learned’.
. One of t h e meanings of this expression is ‘master of the world’.
which literally means ‘likeness’.
. The MS has 
. Ritter reads 
with a question mark. The reading 
‘instrument’ is also possible. For the reading 
cf. R., p. 178,1.3 from foot; p. 180,1.10.
. We propose the emendation 
. Cf. Fākihat al-Bustān, 891: 
. Also cf. the expression dharma-meghaḥ samādhiḥ, ‘the concentration known as the cloud of merit’ in YS, sūtra 4.29. Cf. 
.: ‘so as to’.
cf. above R, p. 189, 1. 2.
. ‘Thereby’ renders in Q54
and in the Ans. 
. It is possible that 
should be emended to 
, ‘genus’, corresponds to jāti in the sūtra; 
‘the characteristics which distinguish one thing from another’-to deś in the sū.
which sometimes may mean ‘metaphor’ seems to have been chosen by al-Bīrūnī here because of its etymology: ‘crossing’. It may be relevant to note that 
may also mean ‘bridge’. The term 
corresponds to tāraka ‘deliverer’, lit.: ‘causing to cross over’ in YS, sūtra 3.54 (see below). Cf. the expressīon tīrthaṅkara, lit. ‘maker of a crossing (or ford)’ in Jaina terminology used for referring to a saint. Also cf. India, Hyd., 395: 
‘All of them (i.e. the stars and the saints shining among them alike) are named tāra, which name is derived from taraṇa, namely, a crossing (
) and a ford 
. As for those (saints)-on account (reading
instead of 
of their having crossed over beyond the evil of the world and achieved thereby felicity 
; and as for the stars-on account of their crossing through the sky in a circular motion’. (Sachau wrongly renders 
here by ‘the idea is that ⃛’-Sachau, II, 64.)
has been accepted in spite of the fact that the MS permits also other readings. Cf. 
‘a crossing and a ford’ in india quoted in the preceding note. Both 
and 
seem to refer to tāraka, ‘deliverer’, in sūtra 3.54. Also cf. Vāc. under sūtra 3.54: saṃsāra-sāgarāt tārayatīti tārakam ‘It is called “the deliverer” because it delivers from (lit. “takes across”) the occan of the round-of-rebirths’. A different derivation, from tāraka, ‘pertaining to the star’ (whose light precedes that of the sun-rise) seems to be suggested in Bhoja on sūtra 3.33.
is Ritter's reading adopted by us because of the passage in R, p. 191, 1. 1. The MS has there 
. This may be rendered: ‘It is the universal humours’.
in the Arabic version; sarva-viṣayam-by 
; sarvathā-viṣayam-by 
(sarvathā has the meaning ‘entirely, completely’ as well as ‘in every way’); akraman-by 
generally means ‘pearl’. The usual word for ‘substance’ is 
. Cf. above R, p. 192, 1. 12.
rather than 
which occurs in Ritter's text. Cf. e.g. R, p. 181, II. 2–3, 7–8; R, p. 191, 1.7. Al-bīrūnī regularly employs the words 
‘the three primary forces’ to render the notion of the three guṇas, ‘constitutive qualities’. Cf. also india, Hyd., 30 and 335.
‘the soul’ corresponds to puruṣa in the sūtra (cf. R, p. 170, 1. 8; p. 177, 1. 19; cf. india, Hyd., 30: 
‘They call the soul “puruṣa”’); and 
‘the heart’-to sattva (i.e. citta, ‘the mind’, a synonym of buddhi and manas) in the sūtra (cf. R, p. 177, 1. 10; p. 183, 1. 20; and cf. India, Hyd., p. 33, 1. 12). Also cf. Vy. ad loc.: yadā nirdhūta-rajas-tamo-malaṃ buddhi-sattvam⃛ ‘When the sattva of the mind has been cleansed of the defilement of rajas and tamas⃛’.
which occurs in the MS. Ritter has the incorrect reading 
. The meanings of 
and 
are identical.
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