Some Notes On The Sarva Darsana Samgraha

Author(s): Hajime Nakamura
Publisher: Hajime Nakamura
Catalog link: https://jainqq.org/explore/269219/1

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SOME NOTES ON THE SARVADARŠANASAMGRAHA
By Hajime Nakamura, Tokyo
The Sarvadarśana-samgraha by Madhava has been regarded for many years as a good and authoritative introductory work to the different systems of Indian philosophy, although it comprizes many difficult and abstruse passages. It consists of sixteen chapters, which deal with different philosophical systems respectively, culminating with the Advaita philosophy in the last sixteenth chapter. All the chapters of the work except the last (i. e. I-XVth chapters) were first translated into English by COWELL and GOUGH. (Mādhava Acārya: The Sarvadarśanasamgraha or Review of the Different Systems of Hindu Philosophy. Translated by E. B. COWELL and A. E. GOUGH. London: Kegan Paul, Trench, Trübner and Co., Ltd., 1894. 2nd ed. 1904. Trübner's Oriental Series.) PAUL DEUSSEN translated chapters I-IX into German in his Allgemeine Geschichte der Philosophie, 1, 3 (Leipzig: 1908), S. 190—344. However, both excellent translations were not completely successful in tracing the citations in this work to their sources. The learned editior of the Poona edition (edited with an original commentary in Sanskrit by VASUDEV SHASTRI ABHYANKAR, Poona, The Bhandarkar Oriental Research Institute, 1924. Government Oriental (Hindu) Series, 1) made a great deal of efforts in identifying the sources with much success, but there have been still left many citations to be identified and many difficult passages to be elucidated. Since then single chapters of the work have been studied or translated separately by individual scholars in different countries. In this connection, may I take liberty of mentioning the fact that most of the chapters were studied or translated by Japanese scholars as are mentioned in the following. This will also evidence the heart-felt admiration on the part of Japanese scholars directed to the great master of Indology in Austria whom we are going to honor and who has given so much of his erudite scholarship not only to those in the West but also to those who live in the easternmost islands of the East.
Chapter I (Cārvāka-darśana)
Translated into German, ZDMG. 14, 1860, S. 517-526. Translated into Japanese by SHOSHIN TATSUYAMA, Shūkyo Kenkyū, New Series, (Tokyo, Nihon Shūkyo Gakukai), vol. 11, No. 3, 1934, pp. 67-86.
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Festschrift - Frauwallner

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Chapter II (Bauddha-darśana)
Translated into French by LOUIS DE LA VALLÉE POUSSIN, Le Muséon, NS. 2, 1901, pp. 52-75; 171-207; NS. 3, 1902, pp. 40-54; 391-401. Translated into Japanese by UNRAI WOGIHARA (Wogihara Unrai Bunshu, Tokyo, Taisho University, 1938, pp. 31-49.) POUSSIN's footnotes are detailed and elaborate to our admiration. But due to the recent development of Buddhist studies, we have to add a few words.
11. 4-5.
This verse is Pramaṇavārttika I, v. 32. Cited in the Prakaraṇapañcikā, p. 65 (Chowkhamba edition).
11. 117-120. These verses are from Jñanasrimitranibandhavali, I, Kṣaṇabhangadhyāyaḥ, p. 1, 8-11 (edited by A. THAKUR, Patna, K. P. Jayaswal Research Institute, 1959).
11. 135-140. These verses are Pramāņavārttika (= PV) I, 154; 155; 156ab; 153 cd; 154ab (ed. by RAHULA SANKṚTYAYANA, p. 13). Cf. H. N. RANDLE: Fragments from Dinnaga (London, The Royal Asiatic Society, 1926), p.p.56-60. This argumentation refuting the concept of the universal maintained by the Vaiseṣika philosophy exactly corresponds to the refutation by Parmenides of the theory of ideas held by Plato. Cf. his dialogue: Parmenides. HAJIME NAKAMURA, Indogaku Bukkyōgaku Kenkyu, VII, No. 2, pp. 300-313. H. NAKAMURA in SHOSON MIYAMOTO, (ed.): Bukkyō no Konpon Shinri, p. 326 ff.
11. 165-166. This verse is found in the Lankavatara-sutra (ed. by B. NANJIO), p. 116, 9-10; p. 287.
11. 167-168. Cited in the Prakarana pañcikā (ed. Chowkhamba edition), p. 62. 11. 192-193. This verse is Vimsatikā, v. 12 by Vasubandhu. Taisho Tripiṭaka, vol. 31, p. 64 a; p. 67 b; p. 72 a; p. 75 c.
11. 196-197. This verse is PV III, 327.
11. 204-205. Cited in Tattvavaiśāradi, IV, 14.
11. 206-207. This verse is PV III, 354 (p. 82). Cited in Prakaraṇapañcikā, p. 141 and Tattvavaiśāradī, IV, 23.
11. 213-216. These lines are from PV III, 330 cd; 331; 332 ab.
11. 230-231. This verse is PV III, 212.
11. 245-246. This verse is PV III, 247 (p. 73).
11. 249-250. This verse is PV III, 305 ab; 306 ab.
11. 349-350. These lines are from PV III, 305 and 306 (p. 78).
11. 334-335. Cf. PV III, 123 (p. 63).

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Chapter III (Arbata-darsana) Quotations in this chapter were traced to the original sources by HAJIME NAKAMURA in Kuiper Commemoration Volume, 1967, (in English). I hope the readers will refer to it.
Chapter IV (Rāmānuja-darsana) Translated into Japanese by TESSAN IBARA, Bukkyo Kenkyū, vol. 4, No. 4, Sept. 1940, pp. 67–102.
Chapter V (Pūrņaprajña-darsana) Translated into Japanese by HAJIME NAKAMURA, Sanko Bunka Kenkyūjo Nenpo (Annual of the Sanko Research Institute for the studies of Buddhism, Tokyo), No. 1, 1966, pp. 91–116. In the following I shall give a few remarks:
1. 25.
1. 1.
jīvānutva. Cf. H. v. GLASENAPP: Madhva's Philosophie des
Vishnu-Glaubens, S. 54. 1. 3. parasparaviruddhabhedādipakşatraya. Cf. SDS. IV, 1. 191. 11. 9-10. Cf. Tattvasamkhyāna 1: svatantram asvatantram ca dvividham
tattvam isyate svatantro bhagavān vişnur bhāvābhāvau dvividhetarat | vastusvarūpabhedavādin. Madhva admits three kinds of nonentity, i. e. prāg-abhāva, pradhvamsa-abhāva and atyantābhāva, but does not admit anyonya-abhāva, which is essential to bhāva (ens). Cf. Festschrift Kuhn, S. 328: anyonyābhāvo hi bheda eva,
sa ca svarūpam eva. Tikā ad Tattvasamkhyāna, 2. 1. 53. bhedabhedinau bhinnāv iti vyavahārādarsanāt. Cf. Madhyama
kaśāstra, XIV, 5 and 6. S. SCHAYER: Ausgewählte Kapitel aus
der Prasannapadā, Anm. 35. 1. 104. satyam enam ... Rg-Veda, IV, 17, 5. 1. 105. satyaḥ so ... Rg-Veda, VIII, 3, 4. 1. 106. satya ātmā ... This line is cited in Mădhvabhāşya ad BS. I,
2, 12 as front Paingi-sruti. 11. 117–118. This verse of the Māņdūkya-Kārikās was interpreted by Madhav
in various ways. (GLASENAPP: op. cit. S. 25.) 11. 123–124. This verse is cited in Madhvabhāşya ad I, 4, 25. It was cited
from a smrti according to the subcommentary Tattvaprakāśikā. 1. 126. The letter a represents Hari. In Vajrayāna Buddhism we find
a similar idea that the letter a represents the ultimate one. 11. 136-142. These lines are found in Brahmasūtra-anuvyākhyāna. Cf.
GLASENAPP: op. cit. S. 15, Anm. 11. 245—251. Cited in Mādhvabhāşya ad I, 1, 1.
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1. 257. āvrti = ajñāna (Tattvaprakāśikā I, 1, 2). 1. 258. ekarāj = svatantra (Tattvaprakāśikā I, 1, 2). 11. 264-267. These lines are cited in Madhvabhāşya I, 1, 3. 1. 266. pramāņāntara = pratyakşa (according to Tattvaprakāśikā). 11. 269–272. These lines are cited in Madhvabhāşya ad I, 1, 3. Similar verses
are cited in GLASENAPP's Madhva's Philosophie, S. 7, Anm. 7. 11. 282-283. Cf. remarks on SDS. XVI, 1. 162. 11. 290. These three incarnations (avatāra) are mentioned at the benedic
tory verses of the Katha-Up. by Madhva. 11. 293–295. Similar lines are cited at the end of the BS. Bhāşya by Madhva. 1. 300. Cf. ataḥ sarvottamo vişnur iti siddham. (Madhva's Bhāşya ad
Katha-Up. II, 3).
Chapter VI (Nakulisa-Pāśupata-darsana) Translated by SYLVAIN LÉVI into French, Deux chapitres de Sarvadarśanasamgraha, Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, I, Paris, 1889, pp. 281 ff. This appears again in Mémorial Lévi, pp. 169-177. Translated into English by MINORU HARA, Indo-Iranian Journal, vol. II, No. 1, 1958, pp. 8-32.
Chapter VII (Saiva-darsana) Translated by S. LÉVI into French, op. cit.
Chapter XI (Akşapāda-darśana) Translated into Japanese by TÕRU YASUMOTO in Yüki Kyõju Kinen Bukkyo Shiso-shi Ronshū (Essays on the History of Buddhist Thought. Presented to Professor REIMON YŪKI on his Retirement from the Institute of Oriental Culture, the University of Tokyo), Tokyo, Daizo Shuppansha, 1964, pp. 281306.
Chapter XIII (Pāṇini-darśana) The latter half of this chapter was translated into Japanese by HAJIME NAKAMURA in his Kotobano Keijijõgaku (The metaphysics of language), Tokyo, Iwanami Shoten, 1956, pp. 390–404. In the following I shall mention sources of some citations.
11. 6-14. 11. 48-49. 11. 66 ff. 11. 84-85. 1. 92.
Mahābhāşya (NSS edition, vol. I) p. 10. Ibid. (p. 45). Ibid. (p. 50). Ibid. (p. 21). Ibid. (p. 67).

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11. 93-94. Ibid. (p. 65). 11. 99-100. Rg-Veda IV, 58, 3. Cited in Mahābhāşya, p. 37. 11. 102 ff. Mahābhāşya, vol. I, p. 37. 11. 115-116. Vākyapadiya (BenSS edition), I, 1. Cf. Mahābhārata XII,
233, 24 (Quoted by Sankara in his Bhāşya ad I, 3, 28). 11. 119-120. Vākyap. III, 1 (Jātisamuddesa), 1. 11. 140-146. Mahābhāşya, vol. I, pp. 12; 16. 11. 156-157. Slokavārttika, Sphotavāda, verse 91 (Chowkhamba ed. p. 533). 11. 165-166. Ibid., verse 69 (p. 527). 11. 167-168. Cf. SDS. XVI, 11. 568-569. 11. 189-190. Cf. Sankara ad I, 3, 28. (AnSS. vol. I, p. 301, 11.1 ff. as pūrva
paksa). 11. 206--207. This verse is quoted in Helārāja's commentary on Vākyap.
p. 117. 11. 209-210. Vākyap. III, 1 (Jātisamuddesa), 33. 11. 212-213. Ibid. III, 1, 34. 1. 221. Ibid. III, 8, 21. (p. 318). 11. 230-231. Vākyap. III. 2 (Dravyasamuddesa), 2. 11. 233-234. Ibid. III, 2, 3. 11. 252-253. Ibid. III, 3 (Sambandhasamuddesa), 85. 11. 255-256. Ibid. III, 3, 70. 11. 258–259. Ibid. III, 2, 15. 11. 262-263. Ibid. III, 2, 16. 1. 274. Maitri-Up. VI, 22.
Chapter XIV (Sāmkhya-darsana) Translated into Japanese by TAIZEN MURAKAMI and KOKO KIMURA, Bukkyo Kenkyū, vol. 8, No. 1, July, 1944, pp. 64–73. Critical comments on this chapter by JUNKICHI IMANISHI, Kodaigaku, vol. XII, Nos. 2-3, 1965, pp. 91-108.
Chapter XVI (Śāmkara-darsana)
This last chapter has not yet been translated by anybody into Western languages. It has not yet been determined upanimously by scholars whether this chapter was actually written by Mādhava himself. At the end of the XVth chapter (on Pātañjala-darśana) some manuscripts have the sentence as follows: itaḥ param sarvadarśana-siromaņibhūtam sāmkara-darsanam anyatra likhitam ity atropekṣitam. (AnSS, p. 142, n.) Concerning anyatra in this sentence, COWELL says, "This probably refers to the Pañcadasi. A Calcutta pandit told me that it referred to the Prameya-vivarana-samgraha.” (p. 273, n.)

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As the XVIth chapter is closely and consistently linked up with the preceding chapters and the idioms and the style of this chapter are similar to those in the preceding chapters, there is a possibility of assuming that this chapter was written by Mādhava afterwards as the additional and concluding one and on that occasion the above-cited sentence was eliminated to make the whole work consistent.
Some critical comments on the XVIth chapter:
1. 1. 1.5.
11. 5-6.
1. 6. 1. 21. 1. 22. 1. 27. 1. 32 ff. 1. 33.
1. 37. 1. 80. 1. 85. 1. 91.
Cf. SDS. IV, 1. 1. svarūpāsiddha. Cf. Tarkasamgraha, 46; Tarkabhāṣā, p. 34 (ed. by KULKARNI and published by the Oriental Book Agency, Poona), p. 34; Vidvanmanorañjani (ed. by G. JACOB), p. 96. A similar sentence is found in Bhāmatī, II, 2, I. (Ed. with Vedāntakalpataru and Parimala, NSP, 1938, p. 491). adhyaksam. Cf. SDS. III, 1. 95. ajā. Cf. BS. I, 4, 8. This sruti is cited by Sankara ad BS. I, 4, 10. vatsavivrddhyartham. Sāmkhyakārikā, 57; SDS. XIV, 1. 117ff. The same argumentation is found under BS. II, 2, 6.. anādheyātisayatā. Used by Sankara ad BS. II, 2, 6 (AnSS. vol. I, p. 70, 8). "That it (Brahman) is incapable of receiving any accretion” (THIBAUT); "eine keiner Steigerung fähige Überschwenglichkeit" (DEUSSEN). dhātu = vastu. Cf. Sankara ad Gaudapādiya-kārikā, IV, 81. Cf. pāpapunyāle palaksaņā (Prasthānabheda). pañcāvayava. Cf. SDS. XII, 1. 19ff. sarvajanina. Cf. SDS. XIII, 1. 129. idamāspada. Cf. SDS. p. 403, ABHYANKAR's commentary, 1. 5. na tad bhadram. Also found in SDS. I, 1. 105; XII, 1. 156; XVI, 1. 99. bhūmikādhānavad. Cf. Sāmkhyakārikā, 59. pratisamdhāna = pratyabhijñā (Sankara ad BS. II, 2, 31, according to Govindānanda and Anandajñāna). Cf. PW. 8. v. Cf. SDS. XVI, 1. 90. aham in the citation should be changed to ayam. sātisayatayā ca sadrkșatayā ca. Cf. SDS. XI, 1. 133; 1. 147 (pp. 249; 251). -sambheda. Cf. SDS. XVI, 1. 106. kāśakušāvalambana-kalpa. SDS. III, 1. 22; XIII, 1. 169; XVI, 1. 866. G. A. JACOB: Maxims: I, p. 13; addenda, p. 47. Naişkarmyasiddhi, I, 76; Tantravārttika, I, 3, 18 (p. 213); Anandajñāna as BS. III, 3, 26 (citing Amarakośa, II, 4, 166).
1. 99.
1. 100. 1. 103.
1. 111. 1. 112. 1. 119.
1. 122. 1. 127.

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1. 134.
1. 136. 1. 137.
1. 162.
1. 164f. 1. 167.
1. 174. 1. 176. 1. 187.
grāva-plavana. Cf. SDS. XI, 1. 143. COWELL's translation, p. 170, n. Mahābhārata, II, 66, 11 ab: majjanty alābūni silāni plavante
· muhyanti nāvo 'mbhasi saśvad eva. Mimāņsāsūtrabhāșya (ad I, 1, 5. p. 41, 5-6, AnSS.): ambuni
majjanty alābūni grāvānaḥ plavanta iti yathā. They are illustrations of absurdity (contrary to SDS. III, 11. 352 ff.). ācārya in this context means Kumārila. Cf. SDS. XII, 1. 22. yajamānaḥ prastara iti. Tait. Br. III, 3, 9, 2 and 3; Ait. Br. I, 3, 7. The verse: upakramopa... is mentioned as a citation from the Bșhatsamhitā in Madhvabhāsya ad BS. I, l. 4 and SDS. V, 282ff. The verse is cited unidentified in the Vivaraņaprameyasamgraha, p. 229; Brahmasūtradipikā of Sankarānanda, p. 20; Vedāntasāra (ed. in BÖHTLINGK's Chrestomathie, 199f.). Cf. Prasthānabheda. The sruti cited here is from Chānd. Up. VI, 2, 1f. māna = pramāna. Cf. SDS. XI, 1. 14; Comm. ad Haribhadra's Şaddarsana-samuccaya, 57; Vedāntasāra 202. Cf. Bhāmati, I, 1, 1 (op. cit. p. 11). ullekha. Cf. SDS. XV, 1. 247. 'idea' (COWELL). udayam āsādayet. Cf. SDS. XVI, 1. 365. mama sariram iti ... Cf. SDS. I, 1. 54 (p. 6). Cf. JACOB: Maxims, I, p. 37; III, p. 145. dehātma pratyayo ... This verse is by Sundarapāņdya, a preSankara Vedāntin, quoted in Sankara's Brahmasūtrabhāşya I, 1, 4. Cf. S. KUPPUSWAMI SASTRI, Problems of identity in the cultural history of ancient India, Journal of Oriental Research Madras, 1927, pp. 5-15; HAJIME NAKAMURA: Vedānta Tetsu
gaku no Hatten, pp. 231-238. (Tokyo: Iwanami Shoten, 1955). , avagāhamāna. Cf. avagāhyamāna, SDS. XIII, 1. 238; "be appre
hended” (COWELL). avagähate, SDS. V, 1. 16. Madhava's abridged statement is slightly misleading. This is based on the Bhāmati (op. cit. p. 14). ahamahamikā. "The consciousness of 'I'”. Cf. SDS. III, 1 51. aphalatvād. Cf. SDS. XVI, 1. 138. Cf. Sankara ad BS. I, 1, 1. Vedāntasāra, 148 ff. samgirante. Cf. SDS. XIV, 1. 54. yato vāco nivartante, Tait, Up. II. 4, 1. upa pādana. Cf. SDS. XVI, 1. 85.
1. 189. 1. 191.
1. 198.
1. 203.
1. 211. 1. 233. 1. 241 ff. 1. 247. 1. 259. 1. 262.

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1. 271. manoratha. This term derived from mano'rtha (Herzenssache)
as was pointed out by H. JACOBI. (Cf. WACKERNAGEL's Altindische Grammatik, I, § 52). But in ancient Indian literature the word was often used with the connotation of 'Herzenswagen' or "Gemütswagen'. (UNRAI WOGIHARA: Lexikalisches aus der
Bodhisattvabhūmi, S. 36. 11. 286-287. This verse is Slokavárttika, sabdapariccheda, 4 (p. 406), and is
cited in Bhāmati ad I, 1, 4 (op. cit. p. 109). 1. 293. pratividhiyate. Cf. SDS. III, 1. 96. 1. 322. pradesa. "parts”. Sankara ad BS. II, 2, 12. Yaśomitra's Abhi
dharmakośavyākhyā, p. 25, 1. 27 (ed. by U. WOGIHARA). The
Nyāyanirnaya takes the word for avayava. 1. 325. anirvacanīya. Cf. JACOB, The Vedāntasāra, Notes, p. 146.
Vedāntasāra 6. 1. 340. The simile of suktikā. Cf. Sankara’s BS. Bhāşya I, 1, 1 (vol. I,
p. 10, 2); I, 1, 4 (ibid. p. 84, 1. 10). 1. 342. Cf. Vākyasudhā 1. 1. 347. Cf. nacāyam asti niyamaḥ purovasthita eva visaye vişayāntaram
adhyastavyam iti. (Sankara ad BS. I, 1, 1., p. 11, 1.) . 1. 351. aslistam. Used by Sankara (ad BS. I, 3, 8. vol. I, p. 248, 1).
"widersinnig" (DEUSSEN), "a strange proceeding” (THIBAUT). Cf.
na slisyate, SDS. XI, 1. 136. 1. 352. Cf. yasyām samvidi, SDS. XVI, 1. 355. 1. 354. Nyāyavithi. This is a corrupted form of Nayavithi, which is the
title of the 4th prakaraņa (Chowkhamba SS.) or the 3rd prakaraņa (Banaras Hindu University edition, 1961) of the Prakaranapañcikā. The citation here is fairly different from the
original. 1. 365. udayam āsādayet. Cf. SDS. XVI, 1. 187. 1. 454. kalpanālāghava. Cf. ... iti kalpanālāghavam (Sankara ad BS. I,
3, 28. vol. I, p. 302), "simpler to assume” (THIBAUT). A kind of tarka (SDS. XI, 1. 42). The Tarkabhāṣā (Bombay SS. p. 160)
interprets it as samarthālpakalpanā. 1. 463. bhāvavyatirekeņābhāvasya durgrahanatvāt. Cf. SDS. IV, 1. 57. 1. 464. māhābhānika-pakşa. Is it not a corruption of māhāyānika-paksa ?
Here the opponent refers it to a teaching somewhat similar to the Buddhist Mahāyāna theory refuted by Sabarasvāmin (ad I, 1, 5). Cf. HAKUJU UI: Indo Tetsugaku Kenkyū, vol. I,
p. 156ff. 1. 468. amstakalā. This is the title of the 6th (Chowkhamba SS. edition)
or the 5th (Banaras Hindu University edition) prakaraņa of the Prakaraṇapañcikā.

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1. 476. Pramāna pārāyana. This is the title of the 5th (Chowkhamba SS.
edition) or 6th (Banaras Hindu University edition) prakaraņa
of the Prakaraņa-pañcikā. 1. 478. vārta. "improper, not right” (contrary to the meaning mentioned
in dictionaries). Cf. SDS. IX, 11. 70; 71; XV, 11. 152; 258. ABHYAN
KAR interprets it as phalgu, tuccha. 1. 496. na..., yena... emahi. Cf. Sankara ad BS. II, 1, 12. (vol. I,
p. 452, 8. This idiomatic phrase probably means that
"... not ...; if so, we should ...". 1. 508. ataḥ pariţeşāt. Cf. Sankara ad BS. I, 3, 5. 1. 512. gaurava. "Being applied too widely". Cf. SDS. II, 1. 124. "Zu
große Kompliziertheit” (DEUSSEN). 1. 514.
abhisamdhi. Cf. SDS. IV, 1. 108. This term is often used in
Mahāyāna Buddhism. 1. 530. prathamaḥ pakşaḥ. Cf. SDS. XVI, 1. 510. 1. 532. Cf. vyāptiviếista-paksadharmatā-jñānam parāmarśaḥ. (Tarka
samgraha, 40). vyāpti in this context: "Die Durchdringung
durch den Terminus major" (DEUSSEN). SDS. I, 1. 70: . 1. 531. taťastha. Cf. SDS. XVI, 1. 911.
1. 534. Sabarasvāmin's phrase: p. 8, 8 (ed. Chowkhamba SS). 11. 537-538. This verse is Slokavārttika, Anumānapariccheda, 24 cd and
25 ab. (pp. 353-354). This verse has been cited with a great
deal of change. 1. 540. yakşānurūpo balir iti. Cf. Sankara's Chānd. Up. Bhāsya, p. 339,
10 (AnSS.). "Offerings correspond to the deities worshipped." (?) 1. 547.. yad uktam ... This refers to SDS. XVI, 1. 353. 1. 554. yaccoktam... This refers to SDS. XVI, 1. 368. 1. 566. tad ukam bhāşye... Cf. Mahābhāșya VI, 1, 9; Šābarabhāşya
ad VIII, 3, 14. yas cobhayor iti nyāyena, Anandajñāna ad
Sankara's BS. Bhāşya II, 1, 29 (vol. I, p. 498). SDS. XIII, 1. 167. 11. 568-569. This verse is cited in the Tarkabhāṣā, p. 16 (ed. KULKARNI). 1. 570. māmakasyānumānasya. Cf. SDS. XVI, 1. 488. 1. 575. yaccoktamı.. This refers to SDS. XVI, 1. 380. 1. 578. samānayogaksematva. tulyatva. SDS. IV, 1. 68; XII, 1. 146. Cf.
tulyayogakşematva, Sāmkhyapravacanabhāşya, I, 43. 1. 528. tadutpatti... tādātmya... These terms were inherited from
Buddhist logicians. 1. 602. balavadbādhakopanipāta. SDS. XII, 1. 180. 1. 614. bhāvarūpājñāna. Cf. SDS. XVI, 1. 693. 1. 615. nanu... This refers to XVI, 1. 609. 1. 622. pramānapaddhatim adhyāste. Cf. SDS. XI, 1. 141. 1. 624. apasiddhānta. Cf. Nyāyasūtra V, 2, 23. SDS. XVI, 1. 643.

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1. 654. pañcapädikāyām... This refers to p. 9, 15 (Vizss). 1. 659. pañcapādikāvivarane... This refers to vol. I, p. 204 (Calcutta
Sanskrit Series). Cf. Sankara ad BS. p. 8, 1ff. (ĀNSS, vol. I). 1. 660. Three kinds of sattva. Cf. the theory of trisvabhāva of the Yoga
cāras. 1. 666. rūpyāder... Cf. SDS. XVI, 1. 661. 1. 671. Cf. Pañcapādikā, p. 31, 1. 1. 11. 676-678. dvicandra etc. Cf. the beginning of the Vimsatikā by Vasubandhu,
and the Lankāvatārasūtra etc. 1. 688. smrti. Cf. SDS. XVI, 1. 772. 1. 689. viksepa. Cf. Vedāntasāra, 66. 1. 692
anuvidhāyin. Cf. SDS. XVI, 1. 628.; II;"1. 77. 1. 693. Cf. ajñāna, Vidvanmanorañjani, p. 86ff. 1. 695. anupalabdhivādin = şaşthapramāṇapakşa, Vidvanmaņorañjani
(Vedāntasāra, ed. JACOB, p. 88). Cf. SDS. IV, 1. 60. This refers
to the school of Kumārila and the later Advaitins. 1.705. Cf. pratyaksābhāvavādin (SDS. IV, 1. 61); "any one who maintains
non-entity to be perceptible” (COWELL). This refers to the
Naiyāyikas etc. 1. 733. na tattvāntaram. Cf. SDS. XVI, 1. 467. . 1. 759. dhārāvāhikajñāna. Cf. Tarkabhāṣā, p. 4, 16. 11. 772–773. This verse is mentioned by JACOB (The Vedāntasāra, Notes,
p. 168). Cf. ABHYANKAR's commentary on SDS. XVI, p. 448. 1. 794. āvidyaka. "caused by Nescience". Cf. SDS. XVI, 1. 226. 1. 801. vācoyukti. Cf. SDS. IX, 1. 10; XII, 1. 157. vācoyuktyantareña:
"in other words” (THIBAUT); "andere Wendung der Ausdrücke"
(DEUSSEN). 11. 806 ff. These lines of explanation on scriptural passages are very
rational. 11. 820-821. This verse is cited in Bhāmati, II, 1, 11. The assertion of the
same purport was made by Sankara also (ad II, 1, 11). 1. 829. kathā. Cf. SDS. XI, 1. 48–49. 1. 831. This is a citation from Slokavārttika, Codanāsūtra, 61, p. 64. 1. 863
na slisyate. Cf. SDS. XI, 1. 136. ... iti slisyate, Sankara ad BS.
I, 3, 33 (vol. I, p. 322, 10). 1. 866. kāšakušāvalambanakalpa. Cf. comment on 1. 127. 1. 869. natu vyasanitayā. Cf. sūtre hi param pravartayitum sūtrādau
prayojanam abhidhīyate na vyasanitayā. (Abhisamayālankārālo
ka, ed. by U. WOGIHARA, P. 2, 14.) 1. 876. This is a citation from the Adhyātmapatala 2 (Apastambasmrti,
I, 22, 2.)

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Some notes on the Sarvadarsanasamgraha 251 1. 878. samudacara. It is likely that the Buddhist use of the word was adopted here. Cf. Sthiramati's commentary on the Trimsika by Vasubandhu, p. 42, 22 etc. 1. 881. The simile of vesya and mother is mentioned in Samkhyasutra IV. Cf. Sankara ad Bshad. Up. II, 1, 20 (pp. 297--8, AnSS); Suresvara's Bihad. Up. Varttika II, 1, verses 506ff.; p. 970ff.; Bihad. Up. Sambandhavarttika, v. 233, p. 71. The simile of a wealthy merchant and his depraved son in the Saddharma pundarika-sutra also conveys the same purport. 1. 889. The simile of the king for this purpose is mentioned in Bihad. Up. Varttika, 970f. 11. 901-902. This verse implies anubandhacatustaya, which was formalized in later philosophical works such as the Vedantasara. This form had been resorted to in Buddhist treatises such as the Prasannapada, the Abhisamayalankaraloka, the Nyayamukha, the Vijnaptimatratasiddhi-ratnagati-sastra (Taisho, No. 1591) etc. 1. 904. tatastha. Cf. SDS. XVI, 1. 531. . 11. 910-911. A similar stanza is found in Brhad. Up. Varttika, p. 987: jagajjanisthitidhvamsa yasmat sidhyanti tatparam! brahmeti prakpratijnaya yathavad upadarsitam || 1. 909. vivarame. Calcutta Sanskrit Series edition, p. 869. 1. 917. pratipattividhi. Used by Sankara (ad BS. I, 1, 4). "Die Ver ehrung und Vorschriften" (DEUSSEN); "injunctions" (THIBAUT). Madhava, the author of the Sarvadarsana-sangraha, is called at the beginning of his work as follows: "Having thoroughly searched the texts of former teachers, very hard to be crossed, the fortunate Sayana-Madhava the lord has expounded them for the delight of the good. Who does not find delight in a garland strung of various flowers ?" I hope this garland will be offered to the master in Vienna on the happy occasion of his jubilee.