पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१७१

160 NOTES. ८ Sayana, in his Com. on Parasarasmriti; (Bib. Ind. vol. i p. 534) ascribes it to Angiras. The next couplet ‘प्रत्यग्विविदिषासिवै &c. ” is found in the Introductory chapter to Suresvara's vartika on Brihadaranyako panisadbhasya, verse 14. Page 48. पद्मस्वस्तिकादीनि. 'The following asanas are named in Suresvara's Manasollasa ix. 24-26. ‘स्वस्तिकं गोमुखं पद्म हंसाख्यं ब्रह्मनामकम्। नृसिंहं गरुडं कूर्म नागाख्यं वैद्युतासनम्। वीरं मयूरवज्राख्यं सिद्धाख्यं रौद्रमासनम् । योन्यासनं विदुः शाक्तं पूर्व पश्चिमतानकम्। निरालम्बनयोगस्य निरालम्बनमासने” ॥ See, too, Vyasa , on Yogasutra ii. 46. Page 49 अतितप्तलोहतल° See तप्तायःपीताम्बुवत् in Maxims iii (2nd edn.); and compare तप्तहेमक्षिप्तनीरवत् of Anubhu- tiprakasa , xi. 115. Page 53. जीवन्मुक्तः। For a full description of this state, read Yogavasistha 5. 77 ; also Jivanmuktiviveka (Anandasrama Series) . सञ्चितकर्म accumulated works, that is, the works of past |ives, which are stored up, and will bring about future births. On page 54, two other kinds are mentioned, viz. क्रियमाणानि or 'current, and आरब्धफलानि or ‘fructe. scent; the latter being that portion of the accumulat ed works which has brought about the present exist ence and will influence it until its close. Works are recognized by all the schools of philosophy as the cause of transmigration, and मोक्ष is simply deliverance from the effects of them. The permanence of these effects is set forth in Mahabhatat iii. 13868. –‘यत्तेन किञ्चिद्धि कृतं हि कर्म तदश्रुते नास्ति कृतस्य नाशः’। he Vedanta, teaches that the knowledge of Brahma entirely destroys the granary of accumulated works and renders current ones inoperative in the future; but the fructescent works must be exhausted before the Jivanmukta is completely free. This latter fact is clearly stated in Vivekchudamani 453. –‘ज्ञानोदयात्पुरारब्धं कर्म ज्ञानान्न