पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१५४

NOTES. 143 ० 9456 (chap. 265) too it is said. –‘अश्रद्ध परमं पापं श्रद्धा पापप्रमोचनी’ । In the Christian scriptures, we read- e without faith it is impossible to please him [ i.c. . God }; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him". In Christianity, श्रद्धा leads to भक्ति, or devotion to the person of its Founder, Christ; and this latter quality is much insisted on in the Gita and the Puranas, though unknown to the earliest Indian scriptures. Hence, some have supposed a contact with Christianity prior to the time of those works. See Prof. Cowell's Remarks on this subject in the Preface to his translation of the Aphorisms of sandilya a treatise devoted to भक्तिजिज्ञासा; also pp. 35-37 of my Manual of Hindu Panthcism. . Page 5. मुमुक्षुत्वं मोक्षेच्छा। 'This is an inexact definition, since the former word means 'the being a possessor of a desire for emancipation, and not merely the desire itself . See Ramatirtha (p. 81). It is emancipation from suc- cessive births which is desired, these being necessary according to Hindu notions, in order that each may reap the fruit of his works, as stated in Mahabharat,, xii. 12152 बालो युवा वा वृद्धश्च यत्करोति शुभाशुभम् । तस्यां तस्यामवस्थायां भुंक्ते जन्मनि जन्मनि” ॥ See the Nyaya य एव करोति स एव भुक्ते in Maxims iii (2nd edn.). , ८८ . १ १ ‘‘शान्तो दान्तः । The entire ?passage is ‘‘शान्तो दान्त उपरत स्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति. Ramatirtha points out that from this come the शम, दम, उपरति. तितिक्षा and समाधान of our text, But whence comes the श्रद्धा ? It is added from the Madhyandina recension of the same Upanisad, which reads श्रद्धावितः instead of the समाहितः of the Kanwa ; so our author has combined the two, in accordance with the gunopasamharanyaya. The six qualities, sama and the rest, are referred to in the same order in the verse quoted from the