पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१६४

NOTES 15B चित्तमिति चाख्यायते । तदुक्तम् –‘मनो बुद्धिरहंकारश्चित्तं करणमान्त रम् । संशयो निश्चयो गर्वः स्मरणं विषया इमे' ॥ + See, too, Sures’vara's Panchikaranavartika, 33. 34, Page 26. For the doctrines of the Charvakas, the first chapter of Sarvadarsanasangraha; H. H. Wilson's Works i. 22, ii.. 87; and Colebrookes Essays i. 426–30. They are also called Lokayatikas (as in Sankarabhasya 1. 1. 1; 2. 2. 2; 3. 3. 53, 54.), but Ramatirtha seems to limit this term to one subdivision of them. See page 115. The two Bauddhas referred to are supposed to repre sent the views of the Yogyacharas and Madhyamikas, respectively . ‘Some maintain that all is void, follow ing, as it seemsa literal interpretation of Buddha's sutras. To these the designation of Madhyamika is assigned by several of the commentators of the Vedanta...Other disciples of Buddha except internal sensation or intelligence (vijnana ), and acknowledge all else to be void. They maintain the eternal existence of conscious sense alone. These are called Yoga charas.” celebrooke's Essays, i. 415. Brahmasutras 2. 2. 28. –32 are supposed to be directed against these tvo sects of Buddhists. Page 27. The Prabhakaras and Bhattas are the followers of the learned Mimamsakas Prabhakara and Kumarila Bhatta. Essays i. 322, 329. Page 28. स्थूलारुन्धतीन्यायः In vachaspatyam (s. V. न्याय) this is explained in language very similar to that of our commentary, and then is added—“१ एवं यत्रातिसूक्ष्मदु र्विज्ञेयवस्तुविज्ञानाय क्रमेण तत्समीपसमीपतरस्रमीपतमं वस्तु शास्त्रेण तत्तयोच्यते तत्र स्थूलारुन्धतीन्यायोऽवतरति । अयमेव केनचिदरुन्ध- तीप्रदर्शनन्यायत्वेनोदाह्रियते” ॥ In the same lexicon, under अरुन्धतीदर्शनन्याय (p. 360.), the following explanation is given:—‘प्रथमस्थूलदर्शनेन सूक्ष्मदर्शनरूपे न्याये । ‘यथारुन्धतीं दिदर्शयिषुस्तत्समीपस्थां स्थूलां ताराममुख्यां प्रथममरुन्धतीति ग्राह यित्वा तां प्रत्याख्याय पश्चादरुन्धतीमेव ग्राहयति’ ’ शा° भा°’ ॥ The passage quoted in this definition is from Sariraka-