in the Brahmasiddhi, Mandana equates the removal of nescience (acidyaniortti) with Brahman-realization (oidya); and this would appear to militate against the ascription of bidudioaita to Mandana and one may justly wonder how his name came to be so prominently associated with this viewHowever, there should be no difficulty in seeing that Mandana sets forth and maintains in unmistakable terms, the bhavadvaita view, in the Siddhi-kanda of the Brahmaasiddhi, where he points out that the total negation of the world (propicabhaa) is the absolutely irreducible minimum of truth that could be exclusively attributed to Upanisadic teach. ings, having due regard to the fact that Brahman, in some manner or other, is presented in all kinds of cognition. % Brahmananda sarasvat explicates, amplifies and vindicates Mangana's 8amadioarita as set forth in the Siddhikanda of the Brahmasiddhi. He points out that Mandana should be taken to hold that the total negation of the world (praphicabhaud) and the destruction of nescience (avidyaahoise) are the only two negations which should be recognized to be real (tdittorian, in the sense that they are not annulled by Brahman-realisation, that the negation of the world involved in the conception of its unreality has a type of existence (satta) which is superior to that of the world, and that the recognition of the reality of praphicabhata and aniyodhDaisa does not come into any kind of conflict with the conception of apita as bhavadoarita. The full significance of the bhaddita view is brought out clearly in the alternative expression abhaudd 3aita which is sometimes used by the Dvaitins in their criticism of the Advaita doctrine. Mandana's name has come to be promi nently associated with bhangadhaitanynot so much for the reason that he considers doidyadhwaiis to be a real factor, as for the marked manner in which he stresses the reality of prapackabhboa in the concluding part of his Brahtasiddhi and emphatically declares it to form the final and the otherdus8-4nascertainable (fruitaranadigatcimport of Vedantic texts. While Map¢ana s prepared to reduce auidymiurt to a positive form by equating
- with widahe points out that these two are coeval and
indistinguishable realities and is clearly solicitous of preserving
* Be Sid., Part X, P. 57.
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प्रपञ्चस्य प्रविलयः शब्देन प्रतिपाषते किं तर्हि शब्देन प्रतिपाद्यते प्रपञ्चभावः |
LCA AS Pew, p; 396, linea to 43,
a M. Kumb, p, rgs; and chapter 4 line 3; A.M. tuy .
8. + P. . . Kumbp. 1.
की ESt, are , p+ > me a t७ .
