पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१६१

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150 NOTES. asatkaryavadin.See Sankarbhasya 2. 1. 10, 18: and 2. 2. 11. कारणगुणप्रक्रमन्यायः is explained as follows in Vachaspa- tyam(s v.न्याय ):–कारणगुणाः सजातीयगुणान् कार्यं आरभन्ते

यथा तन्तुरूपादयः स्वकार्ये पटे सजातीयरूपादीनारभन्ते न विजाती यानेवं यत्र कारणगुणानुगमस्तत्रास्य प्रवृत्तिः” ॥ Page 17. In the edition, except that of DrBohtlingk, definitions of चित्त and अहङ्कार are given after the words ‘अनयोरेव चित्ताहङ्कारयोरन्तर्भावः > but this is not supported by my manuscripts. It looks as if they had got into the text from Ramatirtha's commentary where they occur verbatim (page 101). Page 18. जीवः। The description of Jiva which is given in Brahmasutrabhasya, may prove of interest. He is not born and does not die; birth and death relate only to his body (2. 3. 16); he is not produced or absorbed, as ether is (2. 3. 17); he is the highest Brahma in con tact with an upadhi, and is said to be ज्ञः a term which, according to Sankara, means merely नित्यचैतन्यः and not a knowing subject (2. 3. 18); he is not of small size but omnipresent (विभुः) like Brahma (2. 3. 29 ); he is associated with buddhi so long as he continues to transmigrate (2. 3. 30 ); he is not really an independ ent agent, but this activity is due to buddi (2, 3. 40) his activity is in subordination to God, who impels him to good or evil according as He desires to elevate or degrade him in the future (2. 3. 41 ); he is as it were' a part of God, but not really so, since God has no parts (2. 3. 43); he is described as निहीनोपाधिसंपन्नः (2.3.45 ); he is a mere reflection of God ( 2. 3. 50); in transmigra- tion he is attended by the chief vital air, the organs, mind, avidya, works purvaprajna, and the subtle elements (3. 1. 1); he is non-different from God, though the fact is concealed by avidya (3. 2. 5, 6); without an upadhi he would not be jiva, and in reality he never