to be dazzled by the brilliant glamour of Sakara's exposition in regard to the question of complete renunciation of all kinds of activities (arma) and has the courage to adopt a reasonable compromise with the MImaisakas by assigning to karma and +pasand their place in his scheme of Brahman-realization. He has also the clarity of vision and sobriety necessary for duly appre ciating the coundness of the contention of the Naiyayikas that pada can give rise only to a determinate judgment involving relation and he holds that the direct realization of the absolute unrelated Brahman (wirgua-brahasaasatura) results from con. stant contemplation (prasahayanaon the knowledge of the truth got from the Upanisadic texts. He accepts the sphatabadde, without losing himself in the mysticism of Sabda-brahman. He recog nises the value of Saiyashrama but refuses to elevate it above the grastharana. He recognises the possibility of juarh multi but sees clearly the difficulties in the view which recognizes the possibility of jivanmuktas reincarnating themselves in many an embodied existenceIt would be clear from a perusal of Mangana's works that they constitute a well-rounded scheme of philosophical thought which passes through important stages of accommodation with the Nyaya, Vyakarana and Mimarisk systems of thinking, in respect of the nature of Kabdgjana, sphobia and Mrs. ortaid (as islasadhanatha), and culminates in the Brahmadiocita of the Branasiddhi: These compromises came to be viewed by some of Mandanas contemporaries like Suresvara" and by some past- Sitara advaitins like Madhusudanasarasvati, De" as symptomatic of philosophical nervousness. But, having regard to the fact that Magdana expounded his advaita doctrine with all these features of compromise in an age which was dominated by the uncompromis ing type of advaita preached by Sankara in an overwhelmin/ brilliant style, the fairer view would appear to be that Mandana had the courage to refuse to play to the gallery and fearlessly preferred to remain a sweetty reasonable, accommodating and eclectic type of advaitin, not caring for the plaudits which he might have gained by adopting Sankara's aggressive and uncompromis ing advaitismThe heritage which Mandana has left in his works has influenced contemporary and later writers in a remarkable manner. The criticisms of the concept of bh%da found in advaitic
literature, including the works of Suresvara, are mostly polemical
Dra. Sid., PRangp. 36.ne4to y2.
Do. p. 36, line ? top31, line 3
See footnote as and•B. Sid., Pur , p. 3, ned a to E.
See footnote ..
See footnote 46.
Brhal, Vrt, pp. t67o aid 1685 .
