an attitude which is worse than adverse-is positively derisive towards Sabdadvaita. In fact, Vimuktatman sneers at the Sabdadvaita as a travesty of Advaita and places it on a par with Jar-monism (ghatadvaita).
2. In his exposition of the nature of erroneous cognition, in the Brahmasiddhi and Vibhramaviveka, Mandana gives a prominent and honoured place to the Bhaṭṭa theory of viparitakhyāti or anyathakhyati, which is the same as the Nyaya theory of anyathākhyāti, with a slight variation. He maintains that this theory is sound, and when the nature of the object of erroneous cognition is examined, this theory has to be reduced inevitably to a form in which it becomes hardly distinguishable from the anirvacaniyakhyati of the Advaitins. In 'Mandana's opinion the anyathākhyāti or viparitakhyati of the Bhaṭṭas should, for all practical purposes. be accepted by the Advaitins. It may be easily surmised, that Vacaspatimiśra, who follows Mandana, in many details, in the exposition of the Advaita doctrine, should necessarily have followed the latter very closely in his commentary on the Brahmasiddhi-- Tattvasamikṣā, in maintaining the soundness of anyathākhyāti; and this is perhaps the reason why people generally came to believe that Vacaspatimiśra was in favour of anyathākhyāti, though he was really anxious to establish the anirvacanīyakhyati in his Bhāmatī, as observed by Amalananda. Surēśvara, on the other hand, has no good word to say about anyathakhyāti, and refutes it in a cavalierly manner. 3. In his Brahmasiddhi, Maṇḍana recognises two kinds of nescience (avidya)-viz: non-apprehension (agrahana) and mis- apprehension (anyathāgrahaṇa), and points out how the akhyati doctrine of the Prabhakaras runs counter to the well-established distinction between the two kinds of nescience. Maṇḍana also utilises this distinction in explaining the purpose of meditation in his scheme of the attainment of the final liberating realisation of Brahman and considers meditation necessary for completely
35 I.S. G.O.S. LXV, p. 176. " “तस्मादात्माद्वैतमेव सिध्यति, न शब्दाद्वैतं घटाद्वैतं वेति सिद्धम् । Bra. Sid., p. 136 to 150, Part I. 34 Vibh, Vi, verses 46, 57, 62-M.L.J., p. 1932.
- Bra, Sid., p. 9, lines 11 to 20, Part I. Vibh. Vi., verses 35 and 36.
38 Kalpataru-N.S. P. 1917-20, page 24. 66 स्वरूपेण मरीच्यम्भो मृषा वाचस्पतेर्मतम् । अन्यथाख्यातिरिष्टास्येत्यन्यथा बगूहुर्जनाः । " 37 Brhad. Vär,. Part II, p. 484, verses 285 to 288; and p. 524, verses 453 Bra. Sid. p. 149-verse 167 and line 23-Part I.
