146 NOTES. added that throughout the Brahmasutrabhasya the word अविद्या is used, and not अज्ञान Page 8. सदसद्यामनिर्वचनीयं । This expression, too, does not occur in the Bhasya. In a very important description of maya in the Bhasya on 1. 4. 3, we read fअव्यक्ता हि सा माया तत्त्वान्यत्वनिरूपणस्याशक्यत्वात् ;in 2, 1, 14 ‘अविद्याकल्पिते नामरूपे तत्त्वान्यत्वाभ्यामनिर्वचनीये→→ and in 2. 1. 27 “अविद्या कल्पितेन च नामरूपलक्षणेन रूपभेदेन व्याकृतव्याकृतात्मकेन तत्त्त्वा न्यत्वाभ्यामनिर्वचनीयेन &c." but never as in the Vedanta sara. For an indignant protest against this expression see Sankhya Aphorisms i . 20-26. For a defence of it see Ramatirtha, page 87. त्रिगुणात्मकं। This idea seems to have been borrowed fronm the Sankhya system since the time of Sankara, It occurs nowhere in the Brahmasutrabhasya as a tenet of the Vedanta. Page 9. उपाधि. A most important word in Indian philo sophy. I have rendered it fassociate;" and उपहित and अनुपहित associated,” and unassociated,” respectively. This forms a convenient series.' Environment ' and limiting adjunct” have also been used by scholars as equivalents of the first. In Vachaspatya it is defined as “अन्यथास्थितस्य वस्तुनोऽन्यथाप्रकाशनरूपे ईश्वरः It is most essential for the student of Vedant to bear in mind that, according to the advaitavadins God is an unreal as the universe with which they identify him. There is no such thing therefore as a personal God; yet they imagine that there is, and ascribe attributes to him. The identity of God and the phenominal is plainly stated in Yogavasistha 6. 48. 23. —‘तस्मै सर्वं ततः सर्वे स सर्वं सर्वतश्च सः ”। Every thing, being a portion of God, may of course be worship ped, as stated distinctly in Panchadas vi. 206-9; though why man, himself a component part of this
