पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१६०

MOTES. 149 occurs again in xx. 49 of Vidyaranya's work. Appa yadiksita, however, in his Siddhantalesa (p. 14, in Vizianagaram Series), calls it Sruti; and so does the author of Yogavartika (i. 24). The verse is quoted, too, in the Mahavakyavivarana (Jagadis'vara Press, Bombay1883) folio 19a and after it is added “& इति शांकरभाष्यप्रामाण्यात्’’ । If the passage is really to be found in any Bhasya of Sankara’s, then , of course, Vidyaranya is not its author With the definitions of ईश्वर and जीव here given, compare those of Sanksepa sariraka, (iii. 227-8)—‘‘उपाधिरज्ञानमनादिसिद्धमस्मिश्चिदा . भासनमीश्वरत्वम् ।.....उपाधिरन्तःकरणं त्वमर्थे जीवत्वमाभासनमत्र तद्वत्’। B Page 18. The two powers of ignorance, ‘concealment and projection, correspond with our ‘want of apprehension' and misapprehension' respectively. Page 16. सांख्यनैयायिकपक्षौ। The Sanikhyas hold that pra dhana evolves itself spontaneously, whilst the latter believe in the independent action of atoms as the cause of all things. Their views are stated and refuted in Brahmasutra 2. 2. 1-17. ‘रचनानुपपत्तेश्च &c.” The edition of the Blbliotheca Indica and Jivananda misread this Sutra. For नानुमानं they read अनुमानं. 'The Anandasrama edition has the correct reading ‘कारणगुणा हि &c. ” The Tarkabhasa, to which I have traced this nyaya, is believed by Dr. R. G. Bhandarkar to be ‘‘considerably older" than the latter part of 14th century in which one of its commentators lived. The ultimate source of this nyaya, is probably Vaisesika sutra 2. 1.24. 'The Vedantins and Sankhyas hold that an effect exists, prior to its production, in its material cause, —a tenet denied by the Vaisesikas. The former are therefore termed satkaryavadins and the latter