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-LXVII]
NOTES
The quotation-"निरुपदवभूतार्थ, etc., " given by वाच०, 1s also found in this तत्त्ववैशारदी on यो. सू. I. 50, where, वाच° reads म बाधोऽनादिमत्त्वेऽपि in place of न बाधोऽयत्नवत्त्वेऽपि. The meaning of the verse is-निरुपद्रवः यो भूतार्थः, तदुपलक्षितः स्वभावो यस्य, तस्य ज्ञानस्य विपर्ययैः, अयत्नवत्त्वेऽपि न बाधः, बुद्धस्तत्पक्षपाततः। निरुपद्रव = free from all ( the ) flaws (of प्रवृत्ति, etc., according to the बौद्धs). भूतार्थ = truth ( आलयविज्ञान, according to the बौद्धs ). वियर्ययैः = .contradictions ( in the shape of falanta, according to the बौद्धs ). अयत्नवत्त्वेऽपि, etc., = although there is no effort to free this आलयविज्ञान from the flaws of प्रवृत्तिविज्ञान, yet this आलयविज्ञान 1s not contradicted because बुद्धि is partial to it. वाच०'s introduction here favours the reading अनादिमत्वेऽपि, which will mean-"although विपर्ययवासना is अनादि."
LXVI " एवं विवेकख्यातिमपि प्राकृतीमविवेकादेवात्मा 'मदर्थयम्' इति मन्यते "। (arao, para 271 ) = on account of ignorance, the Spirit thinks that as the enjoyable products of Nature, viz., sound and the rest, are for my sake, so the discriminative knowledge brought about by Nature ( and hence a product of Nature ) is also for my sake.
प्रयोजनं नास्ति सर्गस्य-The idea is that भोग and विवेक are for the purpose of the Spirit (i. e., gegris ). They urge the Nature into activity. But, after the Spirit has enjoyed the products of Nature and has attained the discriminative knowledge, there remains no other purpose of the Spirit. tot and अपवर्ग are no more पुरुषार्थs. So, in the case of this particular Spirit, and 379ai cannot urge the Nature into activity.
- LXVII "भोगेन वितरे क्षपयित्वाऽथ सम्पद्यते" is ब्रह्मसूत्र, IV. I.. 19. शङ्करा. चाय explains it as-अनारब्धकार्ययोः पुण्यपापयोविद्यासाम क्षय उक्तः, इतरेत्वारब्धकार्ये पुण्यपापे उपभोगेन क्षपयित्वा ब्रह्म संपद्यते ' तस्य तावदेव चिरं पावन विमोक्ष्येऽथ संपत्स्ये' (छान्दोग्य-६।१४।२)।
