पृष्ठम्:वेदान्तसारः (सदानन्दः).djvu/१७९

168 NOTES ११ from that given by Ramatirtha. In the edition it reads “मानाघातासहिष्णुत्वमसाधारणमिष्यते,” but in Advaita- brahmasiddhi, where it is also quoted (p. 287), the reading is “प्रमाणाद्यसहिष्णुत्वमसाधारणमिष्यते. Page 91. कृतनाशाकृताभ्यागमप्रसङ्गः । The expression अकृता- भ्यागमप्रसङ्ग occurs in Brahmasutrabhasya 2. 1. 36, and in 2. 3. 41. Anandagiri explains it thus: –‘अकृतेति । अननुष्ठिते कर्मणि फलप्रासैौ विधिनिषेधशास्त्रानर्थक्यमिति भावः । DrThibaut renders it the doctrine of rewards and punishments being alloted without reference to pre vious good or bad actions.” In 3, 2. 9 we have the double expression अकृताभ्यागमकृतविप्रणाशौ. ११ Page 32. ‘‘जीवाश्रया &e.” The second line of the verse is तद्विरुद्धमिदं वाक्यमात्मा त्वज्ञानगोचरः” । . Prof. A. Venis translates it thus :-—Knowers of the truth maintain the Nescience has Jiva as its locus and Brahman as its object,opposed to this is declaration that the Self (jiva) is an object for Nescience. ‘'तरत्यविद्यां विततां. ॐ A couplet quoted on pages 195 and 284 of Advaitabrahmasiddhi stands thus: ‘‘तरत्यविद्यां विततां हृदि यस्मिन्निवेशिते । योगी मायाममेयां यत्तस्मै ज्ञानात्मने नमः ॥ It is found also on p. 169 of the Anandasrama edition of Sarvadarsansangraha,. in the newly discovered chapter on the Sankaradarsana. I can trace it no further ११ Page 98. ILine 12. सत्कार्यवाद ‘the doctrine of the prior existence of an effect in its cause, as maintained by Vedantins. The opposite view is termed असत्कार्यवाद. For the former, see Brahasutrabhasya 2. 1.7 , and for the latter 2. 1. 10. Seo, too, vachaspatyam, S. V. उत्पत्ति Page 94. प्रायेणाक्षः प्राज्ञः । See note on प्राज्ञ on page 14T. Page 96. प्रकृतिश्च &c.” This important sutra teaches that Brahma is not only the efficient but also the mo0aterial cause of the universe; and even Sankara explains it in