199 CORRIGENDA, &c. P. VII., notes, 1. 4. So runs the stanza in the Matsya, Kúrma, and other Puránas. The Márkandeya-purána, in its concluding chapter, has the same, with the exception of : for :. The Vishnupurána, III., 6, 17, reads: सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । For the second line, it gives, at VI., 8, 2: P. XXX., 11. 6 and 32. Read Bhumi Khanda. P. XLV., notes, 1. 4. P. LVII., notes, 1. 2. Read editor's note in p. LV., infra. P. LXIII., 1. 11. Read Swayambhú. P. LXVI., note, 1. 2. For ♬ Hai (?) read Haqui. P. LXXXVII., 1. 2. "Durvásasa" is the reading of Professor Wilson's MS. But it is ungrammatical. P. XCV., 11. 15 and 29. Read Satarúpá. P. CII., notes, 1. 4. Read Christa Sangita. P. CXXII., 1. 2 ab infra. Read Maruts. P. 6. The Translator's note is here misnumbered. And the same is the case at pp. 19 and 34. P. 22, notes, 1. 2 ab infra. For p. 15 read p. 18. P. 25, notes, l. 13. Professor Wilson must have adopted the following reading, that of a few MSS. which I have seen: श्रोत्रादिबुद्ध्यानुपलभ्यमेकं Dr. Muir does the same, where he translates the stanza in which this line occurs. See Original Sanskrit Texts, Part IV., p. 3, first foot-note. P. 25, notes, l. 16. Read . P. 31, notes, 1. 5. Read: जानातेज्ञानमित्याह भगवाञ्ज्ञानसंनिधिः । P. 36, note, 1. 9. Cudworth's very words are: "When this world was made, a certain sphere of flame or fire did first arise and encompass the air which surrounds this earth, (as a bark doth a tree)", &c. But both the Greek and the English are inadequately quoted. P. 44, Editor's note. I ought to have added, that the commentator's view approaches more nearly that of the translator than my own. His rendering, however, off-which, in the Vedanta, is a stereotype epithet of Brahma-by fy makes it doubtful, to my mind, whether his interpretation is preferable to that which I have proposed. The commentary runs as follows: ftgefa vay इति सार्धेन । लोके हि सर्वेषां भावानां मणिमन्त्रादीनां शक्तयो sfaæamantarı:1afari gadafguy yozni aneheenनुपपत्तिजन्यं तस्य गोचराः । सन्ति यत एवमतो ब्रह्मणो ऽपि तास्त द्विधाः सर्गाद्याः सर्गादिहेतुभूताः । भावशक्तय: स्वभावसिद्धाः शक्तयः सन्त्येव वह्नेर्दाहशक्तिवत् । अतो गुणादिहीनस्यापि ब्रह्मणः सर्गादिकर्तृत्वं घटत इति भावः । तथा च श्रुतिः । न तस्य, &c. and परास्य, &c., quoted at p. 45. मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरमित्यादिः । अतो मायाख्यशक्तिनिष्ठसर्गहेतुत्वं परमात्मन उपचर्यत इति भावः । यद्वा । निर्गुणस्याद्यक्षणवर्तिद्रव्यस्य गुणे ऽ परिच्छिन्नस्थाकाशादेः शद्वादावशरीरस्याप्यात्मनः शरीरप्रेरणे रागादिरहितस्यायस्कान्तादिलोहभ्रमणादी हेतुत्वं यथा तथा ब्रह्मणोऽपि तादृशस्य संसर्गीदिहेतुत्वं भविष्यतीति । तच्च सर्गादिहेतुत्वरूपमैश्वर्यं वहूचुष्णत्ववन्मन्त्रादिभिर्न विहन्यत इति निरङ्कशमेव। स वाऽअयमात्मा, &c., quoted at p. 45. तपतां श्रेष्ठेति संबोधनेन तपः शक्त्या स्वयमेवेदं ज्ञातव्यमिति सूचयति । यत एवमतो ब्रह्मण एव हेतोः सर्गाद्या भवन्ति नात्रानुपपत्तिरित्यर्थः । The passage thus annotated will be found translated in Original Sanskrit Texts, Part IV., p. 31, foot-note. P. 56, 1. 5. Read Náráh. P. 69, notes, l. 12. Read I-am-ness. P. 85, notes, 1. 6. Referring to this place, Professor Wilson has written : “M. Burnouf renders sastra, les prières [mentales] qui sont comme la glaive; and, in a note in the Vishnu Puráňa, I have translated the same expression of the Bhagavata, 'the unuttered incantation'. But it may be doubted if this is quite correct. The difference between sastra and stoma seems to be, that one is recited, whether audibly or inaudibly; the other, sung.” Translation of the Rig-veda, Vol. I., p. 22, note. P. 86, notes, l. 16. Read ऋग्यजुः साम० . L. 27. For वाती read वाती. P. 110, notes, l. 2 ab infra. The passage to which I refer is IV., 1, 40 and 42. At III., 24, 23 and 24, as Professor Wilson says, Arundhati is married to Vasishtha, and Śánti, to Atharvan. P. 111, notes, 1. 4. Read Dharma's. P. 124, notes, 1. 6 ab infra. Read दक्षस्य. Notes, 1. 6 ab infra. Read Savitri. P. 152, notes, 1. 6 ab infra. 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