Vaiyakaranas like Bhartrhari, and seek to harmonise Bhartrhari's Sabdadvaita with the Brahmadvaita of the Upanisads by equating the absolute one forming the noumenal substratum of the phenomenal world of speech, Sabda-brdhman -with Suddha- brahman, the Absolute one forming the noumenal substratum of the phenomenal world of objects signified by speech, the respective approaches in the two ways of realising the Absolute reality being laid out in the world of sounds (Subdpraphica) and in the world of objects (Arthaprapaica). The Apohasiddhi seeks to reduce all the generic attributes (Jati) connoted by words to what may be called the not-others phase of objects-their negative phase consisting in Anyapoha or difference from the rest; and the Kşanabhanga-siddhi maintains the Sauträntika doctrine of momentariness. The Prabodha-siddhi renders intelligible the various types of futile respondence (Jati) and vulnerable points (Nigrahasthana), which form the offensive armoury of Gautamīya dialectics. The Advaya-siddhi seems to elucidate Bhartrhari's monistic doctrine of Sabdadvaita. The true nature of the individual soul (Atman), the Supreme Lord (Isvara) and knowledge as distinct from object is explained from the standpoint of Visiştädvaita realism in the three siddhis (Siddhitraya) of Yamunacarya. The Jñanasiddhi presumably by Jñanottama, is an Advaita work explaining the nature and means of the true knowledge of the advaitic Brahman. Vědantaděśika's Sarvarthasiddhi, commentary on his own Visiṣṭādvaita treatise,called Tattvamuktākalāpa, may also be mentioned here, by the way along with Nyayasiddhi, a commentary on Salikanatha's Pra- karanapancika a Prabhākhara treatise.
SECTION II.
THE AUTHOR OF THE BRAHMASIDDHI-HIS RELATION TO
OTHER PHILOSOPHICAL WRITERS AND TEXTS.
Mandanamiśra is the author of the Brahmasiddhi. In the colophons of this and other works written by him and in the philosophical works of other authors, who refer to him, he is
1 This is but a conjectural description of Hěläraja's Advaitasiddhi, Manuscripts
of this work are not known to be available anywhere.
18 (a) Mannscripts of this work are not known to be available anywhere. This is
referred to in the Nayanaprasadini, a commentary on Citsukha's Tattvapradipika by
Pratyaksvarüpa bhagavat as one of the works written by Citsukha's teachers, presumably
Jandiiama. (N.S.P.T.P., p. 385.)
14 (8) No. 76 Mys. S.S.-1933.
16(e) This is an incomplete manuscript described under R. No. 3647-Tr. Cat. S.
Más., Vol. IV-C.
1 (d) Ch.S.S. No. 17.
