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4 1 व्यवहारोपलक्ष्यते
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6 आम्नायस्तु तत्त्वात् प्रशस्तः ।
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व्यवहार उपलक्ष्यते
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6-7 from bottom प्रत्यस्तमयवर्ते (f) षु विकार भाव -
प्रत्यस्तमयः
Here - and the suggestion वर्तिषु are both wrong. Just as at the other end, in Pradhana, the state of being the cause (Prakṛti) has its end, i.e. there is no further cause beyond it, even so in Prithivi etc. the 16 Vikāras, the state of being Vikāra has its end, i. e. there are no further Vikṛtis beyond them, and they form not the Prakṛtis of anything. This is further elucidated by the next line, where see especially the use of यथा तथा Hence the text should read here: - प्रत्यस्तमयवत् तेषु (i.e. पृथिव्यादिषु )
35 10 तत्कार्यमनुमानं त्रिकालाङ्गमुपतिष्ठते Here what is stated is
that the means and process of inference are rendered incomplete and imperfect because of the overpowering preponderance of Tamas;
आम्नायस्तुतत्वात् प्रशस्तः Mokṣa is good because it has been praised in
the Vedas.
