of his Sphasiddhi, in referring to the opponents of the sphota theoryIn the second verse, he says that his object is to vindicate the sphota theory against the sneering attacks by some perverse and ill-bred scholars and in the concluding verse he describes such scholars as dull-witted persons whose inner vision has been obscured by the cataract of ignorance. These uncomplimentary references should notbe understood as including within their scope even Kumarilabhatta; for in that casethese references would militate against the tradition generally accepted by almost all the great Sastraic authors, that Mandanamisra was one of the senior pupils of Kumarilabhatta. There is nothing in any of Mandana's works to show that he was disrespectful to Ku narila and there is sufficient evidence to show that he had great regard १98 for Kuma. rila's views on points on which he agreed with him. it is a fact that Mandana criticises Kumarila's views in many places, but it should be remembered that he does not hesitate to criticise the views of any philosopher, however eminent he may bewhenever he finds good reason for an honest difference of opinion. A careful comparison gs of the earlier portions of the Sphotasidd with the relevant portions of the Brhati by Prabhakara would induce one to think that Mandana has in his mind Prabhakara's sneering remarks &0 against sphota theory and in fact, the learned com mentator on the Spidlasiddhi-Riputra-param¢Quara-is inclined to believe that Mandana is referring to Kumarila's pupils RA when he uses the phrase " duruidagdhairabaksipte". It should also be remembered here that, throughout his criticism of Brhatrhari's spita theory, Kumarila adopts a respectful and apologetic attitudenever uses any Sneering remark which may be brought under the category of anakspa and apologetically observes, As at the end of the criticism of sphota in the Sloadodrtikathat he has to discard the sphota theory as it would be incompatible with the realism of the M[marihsa-siddhanta, particularly in respect of the reality of Vedic texts.
Map¢ana's view on the nature of braha or erroneous cognition, from the advaitic standpoint, is set forth on pages I36-Iso of the niyoga-kanda of the Brahnasiddhi, partly'in verse and partly
in prose. Error or erroneous cognition, which is the central
A vbhramajiveta, M.L.J, Pes, Myxpore, Madras. See venes r26 and rt.
Compure Sphétaiddhi, PP. 1 to 3 with Bhatt45 and t46 (Mad. Univ. , pp. StS. Mos. 3 and 6
See Brant, p. 160 (. Unit. S.S.), p. 466.
१ तस्माद्विडम्बनैषा- ‘विवर्ततेऽर्घभावेन ' इति ।
Spanidhicommentary, p.8, Mad Univ s.s. No6.
Sikrisch. S.s., pp. So to 54 p: 5.
