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A. WEZLER
20) Note that the term pravrtti—as well as pravarteta, of course is used here in the sense of
"becoming manifest by parināma in the process of evolution"; cf. also NĀA 324. 17. 21) Note that Mallavādin himself uses the expression (guna-) sandrāva at other places, viz. 303.
4 and 73. 4. 22) Cf. nts. 13 and 20. 23) The soul belongs to the sphere of sannidhibhavana, whereas primary matter and its evolutes
testify to quite another form of being, viz. apattibhavana. Cf. the article mentioned in aster
isked (*) fn., p. 364. 24) Though it is highly probable that Mallavādin himself took, like Simhasūri (cf. NĀA 15. 17
and 261. 22), vyäkarana to be a sarvatantrasiddhanta, it would be rather far-fetched, to put it mildly, to assume that this is the reason for his referring to the Mahābhāşya, and not the
manner in which the definition of dravya is formulated there. 25) Viz. NC 268. 3: śabde traigunyam asty eveti cet ... and Simhasūri on it (NĀA 268. 14 f.):
sarvasyoktasukhaduhkhamohamayatvāc chabdo 'pi tadātmā triguna eveti ced ity aśankāyām ... 26) These go, at least in substance, back to a Samkhya source. 27) Though I am unable to deal here with these terms, attention may, nevertheless, be drawn
to the fragment from a Sāmkhya text quoted by Simhasūri (12. 17-22), to NC 265. 1 - where sukha, duḥkha and moha are said to be the atmānah of prakrti - and to NĀA 265. 11 f.: te ... sukhaduhkhamohāh prakāśa (pra] -vrttiniyamātmakah sattvarajastamolakşanā gunah şam yāvasthāyām prakrtih' ity ucyante ... The interchangability of the expressions sukha, etc. and sattva, etc. is also evinced by NC 303. 2 (see below p. 7) versus 300. 1 (see below p. 6), etc. Cf.
also below fn. 81 and Sāmkhyakārikā 12. 28) Cf. NC 297. 6 ff. 29) Instead of prthivyā iva agnih he should, however, have said: agner iva prthivi! 30) Cf. NĀA 301. 13 ff. 31) Cf. NĀA 301. 16 ff. : ... it y atathataiva ananyataivety arthah, iti sabdahetvartha..
tvät tryātmakaikatvad ity arthah. 32) Cf. fn. 31. 33) In view of the passage quoted below it should be noted that the iśvaravādin uses the l.
prs. pl. of the personal pronoun with reference to himself and bhavant with reference to the
adherent of Sāmkhya. 34) arka is commonly taken to be the Skt. name of the shrub Calotropis gigantea R. which is
called in English either "gigantic swallow-wort" or "mudar" (<Hindi madar); cf. e. g. Kālipada Biśbās and Ek'kari Ghos, Bhāratiya banauşadhi, 2. ed. revised by Asimā Cattopadhyay et al., Vol. 3, Kālikāta Bisbabidyālay 1973, p. 742. In the present context, however, what is referred to is evidently not the shrub itself, but some part or product of it which is characterized by being very light like cotton. Unfortunately this holds good for at least three different parts or products of the mudar: For (according to The Shorter Oxford English Dictionary s. v. mudar) "the inner bark of the stem yields a strong silky fibre known as yercum"; yet besides (according to D. Brandis, Indian Trees, 2. repr., Delhi 1978, p. 471) the "underside of fits] leaves [are] closed with soft white appressed woolly tomentum" and the seeds are described as "flat ovate with a long silky coma". There is, however, by far greater
