1A NOTES page 1. अखिलाधारं ‘the substrate of all. The sruti quot- ed by Ramatirtha in support of this definition, namely ‘यतो वा इमानि भूतानि जायन्ते &c*, is in reality opposed to the idea of a substrate, and points rather to the actual production of all things from Brahma, without a thought of an upadhis. page 2. वेदान्तो नामोपनिषत्प्रमाणं “the Vedanta is the evidence furnished by the Upanisadas. For remarks on these tracts, see pages 15-17 of the 3rd edition of my Manual of Hindu Pantheism, and pages 114-122 of the Intro duction to Dr 'Thibauts translation of the Vedanta sutras and Commentary. By the Sarirakasutra is, of course, meant that body of aphorisms as interpreted by Sankara, which forms the basis of the advaitavada There can be little doubt, however, that Sankara occasionally read his own ideas into an aphorism; and that Ramanuja's interpretation, contained in the Sribhasya, is, in some cases, to be preferred On this question, see DrThibaut's valuable Introduction as above अनुबन्धः। various renderings of this technical term have been proposed, such as moving considerations' motivesprozcognifd' &c. A lucid explanation of it is given by Dr. Ballantyne in his article entitled The Gist of the Vedanta as a philosophy (Pandit for July 1867 ), and is as follows With reference to the com mencing of any scientific work, according to Hindu opinion, four questions present themselves—(1) what qualifications are required to render one competent to enter upon the study ?-(2) what is the subject matter?=(8) what connexion is there between the subject-matter and the book itself?- -and (4) what inducement is here to enter upon the study at all ? The answer to each of these questions is called an cmdbdb-a bond of connection ’ or <cause'-be•
