पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१६९

153 MOTES. भवति तथा तैजसमन्तःकरणमपि चक्षुरादिद्वारा घटादिविषयदेशं गस्वा घटादि विषयाकारेण परिणमते, स एव परिणामो वृत्तिरित्युच्यते For Prof. Venis' translation of this passage, and valuable notes thereon, see Pandit, vol. iv. pp. 341–43. See also page 105 of my Manual of Hindu Pantheism. Page 43 The Brihatsamhita referred to in the footnote is not the astrological work of Varahamihira: but may possibly be that on philosophy, or Dharma, to which reference is made in the abridged St. Petersburg Lexi con. In the list of Law books given in Dr Buhler's Catalogue of MSS. in Gujart, there is a Brihatsamhita; attributed to Vyasa. Page 44. The quotation from Chhandogya 6. 1. 4 is one of those which go to prove that the ancient philosophers held Brahma to be the material cause of the world a fact which is clearly recognized in Brahmasutras 1. 4. 23–27Notice especially sutra 26, where the term parinama is used. विजातीय°. The reading given in the text of all my manuscripts; but Drs. Ballantyne and Bohtlingk read विजातीयवस्तुनि तदाकाराकारिताया बुद्धेः सजातीय° Page 45. समाधिः । See a helpful note by Mr. Venis on p. 669 of Pandit, vol. v; also a footnote on page 21 of Prof. Cowell's translation of Kusumanjali,, Ramatirth points out (p. 129) that the two varieties of samadhi, correspond with those termed सम्प्रज्ञात and असम्प्रज्ञात in the Yoga; for which see Dr. Rajendralal Mitra's tran. slation of Aphorisms of Yoga Yoga (Bib. Indica ) pp. 17-24. Page 47. The statement here, in text and commentary, as to the non-existence of the vritti in sound sleep, seems to be in opposition to that in Section 8, where it is said bhat Is'vara and Prajna experience pleasure during sound aleep, “ajnanavrittibhih'.' . This, too, is the doct rine of the Yoga, as will be seen from Aphorisms i. 10, 11 (and commentary), where निद्रा is clearly synony mous with सुषुप्ति.