understands the contrast between the scriptural activities as the inhibitors (nicartaka) and natural activities as the inhibited (hi0artya), attains Brahman-realisation and liberation in due course, after inhibiting. the natural activities by scriptural activities." None can miss here the striking contrast between Mandana's interpretation of this mantra and Suresvara's interpreta tion of it
7. Mandana's evaluation of kara in relation to the liberating realisation of Brahman (vidya) and his attitude towards the stage in religious life, which is called sanyasa and is characterised by a complete renunciation of Baraexhibit certain features of striking contrast, whencompared with the views of Sankara and Suresvara concerning the value of Karna and sainyasa. Mandana notices, in his Bahasiddli, see theories 5 put forward by contemporary and earlier thinkers with reference to the question of the associa. tion of karma and jana in the scheme of discipline leading to liberation. These seven. theories are:-that all the injunctions in the ritualistic portion of the Veda are divertive in their purpose and tend to turn men away from natural activities in the direction of the meditative activity enjoined for the realisation of Atma that all these injunctions relating to Barna are intended to kill desires through a process of enjoyment and cloying and thus to prepare the way for the meditative activity leading to Atmodha that the performance of karma is necessary to discharge the three congenital debts (tratraya) whose liquidation is an indispensable qualification for Alhajinia: that the activities prescribed in the karananda are bi-functional in their character and have two distinct functions (saiyogaptthalua) by conducing to their respec tive fruits and also to the realisation of Atna , ; that all karma is intended to purify men and make them fit for Atmjuna ; that Airajiana should be regarded as a purificatory subsidiary to the agent, subserving the requirements of the various activities pre scribed in the karnada ; and that are and taxa are funda. mentally opposed to each other and have no interrelation what ever. Mandana accepts ॐ the fourth and the fifth among these theories and discards all the remaining fiveIn doing so, he clearly enunciates his own view about the interrelation of acrma and jang and is definitely in favour of a particular type of same caya. He is favourably disposed, in an equal degree, by to the fourth and fifth of these seven theoriesaiygorthdateaultsa and saiskrupasa. He is emphatically of the opinion that Agri
h%tra and such other obligatory rites form a highly valuable
as Bra. Sid., p. 26, line 24 to p• 28, line 7, Part I.
• Bra. Sid., p. 28, like 7 to p. 36, line ¥7, Part 1.
• Br, sld., p. 36, we +3 ५० 7, Part I
