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-II]
NOTES
explained by different writers as temporary pleasure or heaven or salvation. See बालराम (pp. 39-40 ) who has dwelt exhaustively over this question.
__ अपाम सोमममृता अभूम etc., is from ऋग्वेद VIII. 48. 3., and is fully quoted and explained by गौड०, माठर and जय० With the sense of this कारिका, cf. श्रीमद्भागवत
श्रुतं च दृष्टवदुष्टं स्पर्धासूयात्ययव्ययैः । बह्वन्तरायकामत्वात् कृषिवच्चापि निष्फलम् ॥ (११.१०.२१) एवं लोकं परं विद्यान्नश्वरं कर्मनिर्मितम् ।
सतुल्यातिशयध्वंसं यथा मण्डलवर्तिनाम् ॥ (११.३.२०) It is interesting to compare --जय- अस्या आर्याया वक्ष्यमाणा याः, सर्वा एवार्थेन भाष्यस्थानीया दृष्टव्याः (p. 4 ), with the remark of Davies, quoted in the foot-note in the translation ( p. 5).
The quotation of पक्षशिख, vis., स्वल्पः सङ्करः etc., is found in full in व्यासभाष्य on यो० मू० २. १३. See Introduction also.
___The reconciliation of वेदिकी हिंसा with the श्रुति text-मा हिंस्यात् सी भूतानि-, is an interesting topic which has taxed the ingenuity of all the orthodox systems of philosophy ( See, S. N. S., p. 5, in.; Sovani, p. 400 ). बालराम has discussed this question at length, quoting extensively from the standard authors ( See pages 24-36 ).
न च कार्यत्वेनानित्यता फलस्य युक्ता, भावकार्यस्य तथात्वात् etc., ( para 14 )-Says an objector : Just as स्वर्ग has been declared to be
आनित्य, because it is an effect ( यद्यत्कार्य तदनित्यम्), similarly, this दु:खध्वंस should also be अनित्य, because it is an effect, To this apao replies that this maxim of targra holds good in the case of positive effects only, and not in the case of negative effects like दु:खध्वंस. But how can दुःखध्वंस be called Ale according to the picy philosophy, which advocates सत्कार्यवाद? To this बालराम rephes-यद्यपि सांख्यनये सत्कार्यवादाङ्गीकारेण दुःखप्रध्वंसस्य मोक्षत्वाभिधानं व्याहतं, तथापि दुःखप्रध्वंसपदेनात्र दु:खातीतावस्थाया एवं तात्पर्यविषयत्वेनाभिधानात् व्याहत्यभावोऽवसेयः॥ (p. 43 ).
