philosophical cowardice. It is worthy of notice here that Madhusudanasarasvat, when he refers to Mandana's view about the mediate character of the knowledge that arises from the Upanisadic Sabda, frankly describes Mandana and others who agree with him as (acil thriagbhyd biblyatah) philosophical cowards afraid of the drikas."
6. Mandana's interpretation of the fa0asya text " " uidyaji chuidyah ca is entirely different from Sankara's interpretation of it as given in his Isloasyabhaya or his bhaya on Gaudapada's Madhyankarikas and from Suresvara's inter pretation of it as given in the Byriadarayaaaaartika.६० Mandana explains this mantra in two ways; in his first explanation 5 ", the first half is taken to refer to the association of auidya and oidya as the means and the end (upaybpyabharat sahite) and the second half states the fact that, when a person removes his autdy by aidya, his selfrealisation follows; and in his second explana. tion, the first half refers to the fact that argidya never exists without avidya and there is no difference in the meaning conveyed by the second half. According to Mandana, the word brlyw in the mantra means duidya ; the liberating knowledgewhich is called oidya, is nothing but the ever-revealed, all-revealing and eternal consciousness (which is identical with Brauma or Atman); the appearances of guidya are all dependent upon the eternal self. luminous light called Brahma ; auidya is non-atman and has got a bad phase in the multifarious cognitions of difference and a good pltase in the understanding of the truth from textual teachings (framanua), the investigation of the truth in the light of reason (manand) and repeatedcontemplation upon the truth (dhyamabhyasa) the bad phase of auidya is the artyu, which is removed by the good phase of it consisting in romap4wanana and dhyambhyaa, and the knower of the truth thus remains what he has always really been, the eternal, free, selfluminous Absolute. Mandana
uotes this matra as a textual authority supporting his statement
७ ved. Kalpa, S. Bh. T. No. 3-Benars=1920, P. 68, ine 6.
4 16a-t. 4b 16. Bha, 11
अविद्यया कर्मणा अग्निहोत्रादिना, मृणं’ स्वाभाविकं कर्म ज्ञानं च मृत्युशब्दवाच्यमुमयम्, तीर्वा अतिक्रम्य, विद्यया देवताज्ञानेन, अमृतं देवतात्मभावमश्नुते प्राप्नोति । तद्यमुप्तमुच्यते यद्देवतात्मगमनम्।'
• MApd. kar. 329 and the Bhiya ०a it. • Brhad Vir, Part II, PP. 779-78o, were 64 to 766.
a Bra sid.P. 13, lines7 to 1. Part .
- Bra. Sid., P. 43, 1ine Ir to r8, Part I.
