refined into the pure, efficient and direct realisation of the Absolute Real (Brahmavidya or Brahmasaksatkara). It is only this direct realisation which springs from meditation based upon the indirect knowledge arising from the Upanisadic texts, that is capable of bringing about liberation (mukti). Mandana is thus seen to maintain what is known in Advaitic literature as the doctrine of prasamkhyana. Consistently with this view, Mandana interprets the text ’विज्ञाय प्रज्ञां कुर्वीत ।’ in his Brahmasiddhi. Vacaspati adopts Mandana's view regarding the relation between Prasamkhyana and Brahmasakshtkara and Amalananda specifically ascribes this view to Vacaspati, and says that Vacaspati understands the expression Scriptural realisation (Sastradrsti)," as used by Badarayana, to mean exactly what Mandana understands to be Brahman-realisation springing from Prasamkhyana-the true knowledge which arises from meditation on the true import of the mahavakyas (sastrarthadhyanja prama) and that this view is supported by Badarayapa in the Brahmasutra – 'Api ca samradhane pratyaksanumanabhyam ". It may be said, by the way, that this is one of the instances in which vacaspati is made responsible by later Advaitins for a view which was originally put forward by Mandana, and only revived and read into Samskara's system at a later stage by Vacaspati among the commentators on Sarkara's Brahmasutrabhasya. In his Naiskarmyasiddhi and Vartikas ; suresvara severely criticises this view with an unmistakable animus that is characteristic of an avowed opponent, and emphatically maintains the position that direct Brahman-realisation (Brahmaparoksajnana) springs from the Upanisadic Sabda-the mahavakyas, and meditation, however useful it may be, is not the cause which effectuates the liberating realisation. He repudiates also the Nyaya view that Sabda can generate only an indirect cognition having a relational content. Relying upon the well known illustration of the ten men, who counted only nine, each
Bra, Sid, p. 54, Part I
alphtaru-AX.S.S. ¥97P. 48.
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अपि संराधने सूत्राच्छास्त्रार्थध्यानजा प्रमा । शास्त्रदृष्टिर्मता तां तु वेत्ति वाचस्पतिः परम् ॥ |
| Bra. S6-3--24 Nati, s, p. , verse -67; pp. 59 to 16, werses III, 88 to 93; pp. 5 to 77 , verses III, 23 to . Brbad var, Part I, PP. as to 33 verse 878 t० &49, Part III, PP89 to 1873verses 796 to 96. 'Bhad.vir, Part III, PP. 89 t० ¥854, eaea99 to &by ind eine 8to eta eq. Mait.s., PP. 46 to 49, eae I 64 to 7; B¢bad. Var, Part I, PP. 64-6 en 296 to 16.
