154 NOTES, Bhasya 1. 1. 8, and there is another of similar import in 1. 1. 12. see अरून्धतीप्रदर्शनन्याय in Maxims i (2nd edn.) Page 29. ‘सतवतोऽन्यथाप्रथा &c.” Cf. Vedantakalpataru- parimala on Sutra 1. 2. 21 :–“तत्वतोऽन्यथाभावः परिणामः।
अतस्त्वतोऽन्यथाभावो विवर्तः। विकार ( or परिणाम) and विवर्ती may be rendered modification and iillusory manifestation' respectively. The commentary gives one example of the former, viz. the transformation of milk into curds; another is that of gold into an orna ment. In the former case, there is a modification of name, form, and substance; in the latter, of name and form only. The common illustration of विवर्त is that of a rope mistaken for a snake, or of nacre imagined to be silver ; where, of course, there is no actual modi. fication of any kind. On page 30, the commentator says –“अत्र वेदान्ते ब्रह्मणि प्रपञ्चभानस्य परिणामभावो नाङ्गीक्रियते,” a statement which, though true of the adavaitavadin school, is not true of some of the others. The visista dvaitavadins, for example, of whom Ramanuj is the great representative, hold that "whatever is presented to us by ordinary experience, viz.. matter in all its vari ous modifications and the individual souls of different classes and degrees, are essential real constituents of Brahman's nature.” And again:-“The world, with its variety of material forms of existence and indivi dual souls, is not unreal Maya, but a real part of Brah. man's nature, the body investing the universal Self." Dr. Thibaiits Translation of Vedantasutras, pp. xxviii and xxx. It is impossible to read the older Upani sads without seeing that this is their teaching also. For a concise explanation of the terms: विवर्तवादपरिणाम वाद, आरम्भवाद &e, see Panchadasi', xiii. 6-10, Sankse pasariraka ii. 57-70, and Professor Venis' valuable note on p. 488, vol. viii. of Pandit.. The following is from Appayadiksita's Siddhantalesa, p. 10 ( Viziana. garam Series):—ब्रह्मणश्चोपादानत्वमद्वितीयकूटस्थचैतन्यरूपस्य
