in an unsuitable work like ploughing, even so the prescribed rites like yajia are intended to serve the preliminary purpose of pre paring the mind by generating the desire to know (ovoidisa) and thus helping in bringing about Brahman-realization. Though there are certain minor differences && among the post-Sarikara Advaitins, like Vacaspatimisra and Prakasatman, about karma condu being cive to uiuidish or widyutpada, it may be safely said that both Samkara and Suresvara are definitely against the type of janka asamuccaya which Mandana advocates. Suresvara, as well as Sankara, would urge insistently that the whole function 63 of Karma is restricted to the preparatory stage and after purifying the mind and definitely orientating it in favour of true spiritual insight, all the prescribed religious activities like yajavanish like clouds dispersing at the end of the rainy season. Further, Mandana concedes, in a rather halting way, that it is quite per missible for a person to enter on the stage of sainyasa directly from the stage of Brahacrya and that, through exclusively abhyasa in association with Samma, dana and such other aids and without performing yajia and such other spiritual rites, a sainyasin reaches the final goal of vidya ; and according to Mandana, as a sainyasi can, at the best, plod on slowly to the final goal, while a person, who harnesses yaja in the service of ddhyasa, presumably a grihastha, gallops on very quickly to the final goal. Unlike Mandana, Suresvara and Sahkara are zealous pro pagandists of sainyasa and affirm emphatically && that saidyasa is indispensable for Brahman-realisation. This position is wholly
foreign to Mandana's Advaitism as embodied in his Brahmasiddhi
* sid-lev s-Benares-96pp. 4०2 to 4०8.
• Nai. s,, pp. 3० to 32, verses -46 t० 5,; Bhad. Var, Part I, PP. 98–99, verses 3a to 325 Part II, •6, verses 79 to 82; SA. Bhi ०: Bra. St. 3-4-3 and on 3-+-16; Bhad. Bb. Anandasame Press, PP. 4443PP. 657-698 and pp. 684 to 695.
a Br. sid. p. 36, lines 2 to 23 and p. 37, lines I to 3-Part I.
‘सत्यम्; तथाचोध्र्वरेतसां चाश्रमिणां विनापि तर्विशुद्धविद्योदय इष्यते, किं तु कालछतो विशेषः : साधनविशेषाडि सा क्षिप्रं क्षिप्रतरं च व्यज्यते; तदभावे चिरेण चिरतरेण च । तदुक्तम् –. सर्वापेक्षा च यज्ञादिश्रुतेरभवत्”। एषोऽर्थः -“यज्ञेन दानेन” इति श्रवणात् फर्मी- प्यपेक्ष्यन्ते विद्यायामभ्यासलभ्यायामपि, यथान्तरेणाप्यधं ग्रामप्राप्तौ सिध्य- न्त्यां शैक्षचायाशाय वावोऽपेक्ष्यते ।
1 Nai.s. venes, IV 7 to73; B¢h•d. VarPart IIP. 343, vene 260; Part , p. 1896ene 1;Pan III, P. 1857, verses c6 t० १० P. 74, vene oo to ac4 , p., ween and 9928 to 23a, pp. 1264-465: Brhad, Bhi. Anand., PP. 684 ० %g $ ®Mon Bra. So, 3-4-vand 3-4-7
