the Bhatta school, next in importance only to the greatest Acarya of the Bhatta school-Kumarilabhatta. Parthasarathimisra, one of the most authoritative exponents of Kumarilabhatta's views, in the course of his exposition of the signification of bid on the basis of Kumarila's vartika Abhidhabhawananahuh shows a great solicitude for reconciling ke his view with that of Mandana, though, in fact, Parthasarathi's view that the primary significative power of a wide (abhidha) turms out to be identical with the notivatory force (pravartana) constituting the meaning of a widhi-stands out in marked contrast with Mandana's view-that contributoriness to a desired end (isasadhanatod) is the notimatory for८८ (pravartana) constituting the meaning of a uid. The laboured reconciliation attempted by Parthasarathi between his view and Mandana's view in this connection is a clear indication of the profound influence which Mandana's views exercised in the sphere of the Bhatta literature. Not merely among the MImaisa. kas, but also in the world of Advaitins, Mandana is known as pro foundly conversant with the M{maisa-Sastra go (intisanismatc) and as fone who has mastered all the secrets of the Vedic culture 40% (vaamahasyahit. That salikanatha, one of Prabhakara's pupils, when he had to refute the addaitasiddhanta, chose to state i in the words go of Mandana's Brahmasiddh, and not in Ahe words of Sankara's biasyas and that, likewise, Jayantabhatta, who wrote his Nyayamajari shortly after 90 Vacaspatimisra's Tatparyatika and Anandavardhana's Dhoanyakoka, chose to review the advaita doctrine in the words "" of Mandana's Brahmasidd and not in the words of sankara. -may well be taken as good ground for the inference that, during the age of Saikara and for some centuries immediately following it, Mandana's authority on questions relating to the dogitasiddhanta was recognized to be at least as high and important as that of Saikara himself. Among the advaitins, who were avowed followers of the Saikaraprasthana, some७७ 1ike Suresvara, Vimuktatman, Sarvajiatman, Prakasatman and Anandanubhava, assume an attitude of frank opposition to Mandana, where they find him deviating from Saikara, though Prakasatman,s d the leading representative of the Vidarana school does not hesitate to seek Mandana's support in matters in which{{Rule}Nyiyaratnamili, Ch. S.S., P. 52last two lines to the end of p. 53.
See footnote r87.
See footnote 58.
See Appendix , pp. 5 and 52.
See Nyayanabbri, M., S.S. Ben, vol. VIII, P. 67, line 6, 9.48, lines 20 to 27 and P. 41, lines x and a .
See Nyigamafjiarit, in, s.s. Bed., V०L VIII, PP. 5a6 to .
see footnotes 4 to 45, , , 34 37, 8, :39 and See Aya-sa-d-dd. P. 6, line = 3 to the end of p. 17
see footnote 14०.
