living state' Joanimukti (). The former of these two views rules out Jivanmulati, while the latter supports it. While Mandana indicates, in unmistakable terms, that the former view is perfectly logical and admits of being harmonised with all the frutis and stis dealing with nukti, he shows his definite preference for the latter view and elaborately explains and maintains it' . Unlike Gaikara, who rejects the former view as coming into confict with rtis and sortis, Mandana concedes that it may be maintained to be quite sound; and agreeably to this view, he interprets the Chandopa text & Tasya lauad ea cirah" as conveying the idea of quickness (sibrata) or total absence of delay in having nukti and supports his interpretation by secular illustrations like " Edzai H; cirai yat stato bhujanasya ca", (' This will be the only delay for me—that I bathe and eat and get ready ', the intention in such cases being to convey total absence of delay. The conflict between the description of 'sthitapraja ' in the second chapter of the Gita and the fornmer view which supports sadyanmukt is removed by Mandana, by taking the sthaitaprajia to be a highly advanced sadhaka who has closely approxi mated to realisation and is a waiting itand not a siddha who has realised Brahman and has annihilated all his nescience, In this connection, Mandana discards a Sahkara's interpreta- tion of the text " Tasya thoadua ciram,” according to which it should be understood to convey the delay that is caused in the
attainment of kadualya, together with its utmost imit, which
:5 Bre. Sid., p. 132. line 6,
‘सा चेयमबस्था जीवन्मुक्तिरितेि गीयते ।
• Ba sid., compare, P. 3०lines 1 t० १० with p. 3०, line at to p. 33, Part I.
- Br. Sid., p. 3०, lines 7 to 16, Part I.
• Ba. Sid., P. 3०, lines f7 to 9.
स्थितप्रज्ञस्तावन्न विगलितनिखिलाविद्यः सिद्धःकिं तु साधक युवावस्थाविंशयं प्राप्तः स्यातः ।
- Bra. Sid., p. 3०, lines 7 to 16.
न हीयं श्रुतिश्चिरकालताविशिष्टं देहपातावधिं मुक्तेराइ, किं तु क्षिप्तताम् x = x अन्यथा ‘ताबदेव' इति न वाच्यं स्यात् , चिरम्' इत्येव ब्रूयात् ‘तावदेव’ इति तु वचनात् कैप्रयपरता गम्यते ; अतः क्षिप्रैव मुक्तिः; न तु प्रतीक्षणीयमस्ति ; देहपातप्रतीक्षाि तु तत्र नान्तरीय कत्वाद्भवत्येव । अथव चिरत्वमनूद्य देहपातावधित्वमत्रोच्यते; अन्यथा चिर वेऽवधिविशेषे चोच्यमाने वाक्यं द्यत ।
७.S.Bhen Chand, 6–4
