conclude that Mandana's statement of Samkara's view on karma and jhang, as parapaks, in the Brahmando of the Brahmasid dhi, was intended by Mandana himself to be understood as a direct epitome of what all Sankara hadobserved on this subject in his Catwssztribai$w and such intention was unambiguously indi. cated by Mandana through the significant manner in which he wove into the closing part of the procupaksa portion of his own text, two | of the unforgettable sentences extracted from the end of Sankara's Sa ldkaalhaya; that the Nariskarnyasiddha was deliberately designed by Suresvara, acting at the instance 13A of his great master Samkara, to be a clear and effective counter blast to Mandana's attitude towards Jhankarmasamuccaya; and that Vacaspatimisra, who wrote the Bhima after writing the Tattousamika and who had been deeply steeped in Mandana's Brachanasidhi when he proceeded to interpret Sankara's Brahma shtrabhaya, felt constrained to draw attention to the pronounced divergence between Sankara and Mandana in respect of karma and jana, by introducing a certain portions of Sankara's text as implying a refutation of Mandana's views and by weaving relevant extracts as from the Brahmusiddhi into the prapaka pcrtions of the Bhimati, although Vacaspati would prefer to retain as much as possible of his heritage from Mandana and to read it into Sankara's exposition of Advaita. In the interpretation of the text of the Upanisands and the Brahmashtras, Mandana adopts an indepen dent line and has no hesitation to deviate from Sankara's bhasyas, where he finds such deviation necessary to maintain his own views. Attention has already been drawn to the differences noticeable in Mandana's interpretation of the frutis On t; Brachana vijaya Praja karuita Vidyah ८uidya ca" as compared with the interpretation of these texts by Samkara and by his loyal and devoted disciple, Suresvara. Again,
pointed attention has already been drawn 's to the divergence
०७० Compare Bra. Sid. part I, P. 34, lines go to 23, with lines and 3 and ned to
3 on page 15% and linea 8 and 9on p. 52 in the Bra. Sa. Bhi, N.S., P. 499.
Vid. sara. eom-on -Nai. S. (R, No. 3354T. C. S.Gort Or. Ma Lib.), P. 3 शङ्करभगवत्पूज्यपादरूपिणा माष्यकारेण सकृदुपवेशमात्रादेवापरो- झीछतत्रास्मतवः परमहंसपरिव्राजकश्रीसुरेश्वराचार्यो गुरुनियोमात् प्राणि नामुपकाराय शोकप्रबन्यरूण नैष्कर्येखि श्रीमच्छारीरकमकरणमुष निबबन्ध ।
See footnote t; supra
See footnote 19, up
See footnote 4,47,45, 53 and 4, up.
See footnote 6 and &and p of aupn
