पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१५५

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144 NOTES Upadesasahasri. A passage of very similar import is found in Moksadharma (chap. 809 of Bombay edition, and 810 of the Calcutta ), part of which is as follows: ‘श्रद्धान्वितायाथ गुणान्विताय परापवादाद्विरताय नित्यं । विशुद्ध योगाय बुधाय नित्यं क्रियावते च क्षमिणे हिताय । विविक्तशीलाय विधिप्रियाय विवादहीनाय बहुश्रुताय। विजानते चैव न चाहितक्षमे दमे च शक्ताय शमे च देयम् । ...जितेन्द्रियायैतदसंशयं ते भवेत्प्रदेयं परम नरेन्द्र ११ It looks as if Sankara had these lines in mind when writing his own. In Naiskarmyasiddhi iv. '71 we are told of these to whom instruction is of to be given. Page 6. जीवब्रह्मैक्यं. This is of course, the essence of the advaitavada. The visistadvaitavada, of which Rama- nuja is the exponent, holds the separate existence of souls. See Translation of Sarvadarsanasangraha, p. 66; and H. H. Wilson's Essays on Religion of Hindus, vol. i .pp. 43, 44. Also pages 68-74 of Dr. R. G Bhandarkar's Report on Sanskrit MSS. for 1883-84, Page 7. गुरुमुपसृत्य. Ramatirtha quotes two passages from the Chhandogya which indicate the need of a teacher Sankar, too, insists upon it in his Bhasya on Mundaka 1. 2. 12, where he says ‘‘शास्त्रज्ञोऽपि स्वातन्त्र्येण ब्रह्मज्ञानान्वेषणं न कुर्यात्’’। अध्यारोपापवादन्यायेन ‘by the method of the refutation of the erroneous imputation, so DrBallauntyne. In Dr. Fitzedward Hall's Rational Refutation, these two words are rendered 'false imputation' and rescission' respect ively. The following passage occurs on p. 209 of that work_When the Vedantins speak of the origin of the world, for instance, they do not believe its origin to be true. This mode of expression they call false imputa tion. It consists in holding for true that which is false in accommodation to the intelligence of the uninitiated. At a further stage of instruction, when the time has arrived for propounding the esoteric view, the false