148 NOTES opposed to that given to it in the Upanisads and in Sankara's Brahmasutrabhasyam, and is an invention of the moderns. For examples of its usage in former times, see Brihadaranyaka 4. 3. 35, and Mandukya 5; also Sarirakabhasya 2. 3. 21; 3. 2. 25-27, where it is applied to ईश्वर in contradistinction to जीव. Page 10. एकाज्ञानावभासकत्वात्। Here, too, in every edition but that of Dr. Bbhtlingk, a full-stop comes after इत्युच्यते, and the next sentence is “एकाज्ञानावभासकत्वादस्य प्राज्ञत्वमस्पष्टोपाधितयानतिप्रकाशकत्वं,” a reading opposed to that of every MS. that I have seen. Page 12. आधारभूतानुपह्रिताकाशवत् . points out Ramatirtha (on p. 95) that either is not really the substitute of She forest or of the lake, because it is not their material cause; but as they could not exist without space, it is called their substrate. तुरीयं ‘the forth'. The other three states are, (1) dreamless sleep. (2) dreaming, and (3) walking, with which are respectively associated Is'vana-Pranjna, Sutra tma-Taijasa, and Vais'vanara-Visva. The old Marathi poet Mukundaraj the purvardha of his philosophi cal poem Vivekasindhu, describes also an उन्मनी अवस्था In iii. 3l, he says -‘हे गुणत्रयाची साम्यता। ईश्वराची उन्मनी अवस्था ” , and in vi. 87-90 –“तुयेंची परिपक्वता । तेचि उन्मनी अवस्था। निंबोळियांस मधुरता । जैसी पक्वदशें ॥ ८७ ॥ तुर्या ते शुद्धवासना । तेथें हाची कडवटपणा । उन्मनी बुझ निर्वासना । म्हणून गोड ते ॥ ८८ ॥ जैसी साखर उदकीं विरे । परी तेथींची मधुरता उरे। तैसी तुर्या स्वरूपीं सुरे । ते उन्मनी गा ॥८९ ॥ अवस्था पंचमा नास्ति । ऐसी हे वेदश्रुती । ह्यणूनि तुयेंची परिणामस्थिति । ते उन्मनी कीं ॥ ९० ॥’’ 'This avastha is described in the Hatlhayogapradipika. Amongst other things it is said (iv. 106) :-शंखदुन्दुभिनादं च न श्रृणोति कदाचन। काष्टवज्जायते देह उन्मन्यवस्थया ध्रुवम्१५॥ As to the absence of any fifth state, see Brahmasutrabhasya
3. 2. 10 .
“‘कार्योपाधिरयं जीवः &c.” The first line of this quotation
