v/ri/ttilabha/h/) springing up in the embryo.—­Name and form is the rudimentary flake—­or bubble-like condition of the embryo.—­The abode of the six (sha/d/ayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses.—­Touch (spar/s/a) is the sensations of cold, warmth, &c. on the embryo’s part.—­Feeling (vedana) the sensations of pleasure and pain resulting therefrom.—­Desire (t/ri/sh/n/a) is the wish to enjoy the pleasurable sensations and to shun the painful ones.—­Activity (upadana) is the effort resulting from desire,—­Birth is the passing out from the uterus.—­Species (jati) is the class of beings to which the new-born creature belongs.—­Decay (jara).—­Death (mara/n/am) is explained as the condition of the creature when about to die (mumursha).—­Grief (soka) the frustration of wishes connected therewith.—­Lament (paridevanam) the lamentations on that account.—­Pain (du/h/kha) is such pain as caused by the five senses.—­Durmanas is mental affliction.—­The ‘and the like’ implies death, the departure to another world and the subsequent return from there.]

[Footnote 392:  Ananda Giri and Go.  Ananda explain:  A/s/raya/s/rayibhuteshv iti bhokt/ri/vi/s/esha/n/am ad/ri/sh/t/a/s/rayeshv ity artha/h/.—­The Brahrma-vidyabhara/n/a says:  Nityeshv a/s/raya/s/rayibhuteshv a/n/ushv abhyupagamyamaneshu bhokt/ri/shu ka satsv ity anvaya/h/.  A/s/raya/s/rayibhuteshv ity asyopakaryopakarakabhavaprapteshv ity artha/h/.—­And with regard to the subsequent a/s/raya/s/rayi/s/unyeshu:  a/s/raya/s/rayitva/s/unyeshu, aya/m/ bhava/h/, sthireshu parama/n/ushu yadanvaye parama/n/una/m/ sa/m/ghatapatti/h/ yadvyatireke ka na tad upakarakam upakarya/h/ parama/n/ava/h/ yena tatk/ri/to bhoga/h/ prarthyate sa tatra karteti grahitu/m/ sakyate, ksha/n/ikeshu tu param/n/ushu anvayavyatirekagrahasyanekaksha/n/asadhyasyasa/m/bhavan nopakaryopakarakabhavo nirdharayitu/m/ sakya/h/.—­Ananda Giri remarks on the latter:  Ad/ri/sh/t/a/s/rayakart/ri/rahityam aha/s/rayeti.  Another reading appears to be a/s/aya/s/raya/s/unyeshu.]

[Footnote 393:  Bauddhana/m/ ksha/n/apadena gha/t/adir eva padartho vyavahriyate na tu tadatinkta/h/ ka/sk/it ksha/n/o nama halosti.  Brahmavidyabh.]

[Footnote 394:  And whereupon then could be established the difference of mere efficient causes such as the potter’s staff, &c., and material causes such as clay, &c.?]

[Footnote 395:  These four causes are the so-called defining cause (adhipati-pratyaya), the auxiliary cause (sahakaripratyaya), the immediate cause (samanantarapratyaya), and the substantial cause (alambanapratyaya).—­I extract the explanation from the Brahmavidyabhara/n/a:  Adhipatir indriya/m/ tad dhi kakshuradirupam utpannasya j/n/anasya rupadivishayata/m/ niya/kkh/ati niyamaka/s/ ka lokedhipatir ity u/k/yate.  Sahakari aloka/h/.  Samanantarapratyaya/h/purvaj/n/anam, bauddhamate hi ksha/n/ikaj/n/anasa/m/tatau purvaj/n/anam uttaraj/n/asya karana/m/ tad eva ka mana ity u/k/yate.  Alambana/m/ gha/t/adi/h/.  Etan hetun pratiya prapya kakshuradijanyam ity adi.]