leaving out himself, and of the tenth among them, who was thus unable to realise himself as the tenth, actually realising his identity as the tenth directiy from the statement "Thou art the tenth ", which revealed his identity as the tenth, Suresvara argues that Sabdain certain special cases, is capable of producing an immediate cognition with a non-relational content. In this con nection, in referring to Mandana's view and similar views and refuting them, Suresvara uses in his Vartika, sneering and ironical expressions, with reference to Mandana and such of his contem poraries and predecessors as happened to agree with Mandana and describes those thinkers as "pedantic wiseacres” (pantan Haryah), profoundly conversant with recondite principles” (arbhiraryayourdinah), “complacent in their determination of the sense of the Veda” (Vadarthatiscitaa k), and "courageous and great Mimarisakas” (mahamimamsaka dhirah). In a similar context in the Naikar yasiddhi, Suresvara sets forth and refutes the views of Brahmadatta and Mandana in respect of the causal relation between Brahman-realisation and the Upanisadic Sabda ; and in this context, Suresvara says that these philosophers take their stand haughtily on the strength of their own tradition and say what they say in this matter (suesaipradayabalamasambhad adhub+). It is clear from the context that the phrase-suashipradayabald mhstanbhat--is intended to be applied to both of the views that are clubbed together in the same paragraphas forming the subject of refutation in verse 67 of chapter I, in the Natiskarnya sidd. In order to understand clearly the bearing of these Sanskrit phrases as applied to Mandana by Suresvara, on the contrast between these two Advaitins, it would be necessary to remember that Mandana's exposition of the Advaita doctrine was based mainly on a pre-Samkara phase of it, while Suresvaras exposition of that doctrine was entirely dependent upon its Sankara phase. The significance of the expression "hird as applied to Mapdana may be understood fully, if it is remembered that the spirit of philosophical accommodation which Mandana exhibits the towards Naiyayikasin respect of the nature of the cognition arising from Sabad and which his supporters and impartial critics would describe as the sweet reasonableness of a
non-partisan is derided by Suresvara as amounting to
• . Fr, Part III, P. 859, verse 796, see also Anandagiri's a34ard to this
"e + मण्डनादीनां तडाख्यामुत्थापयति---अन्ये त्विति ।
- B¢hed. Var, Pt III, P. 1854 vene 8to.
- Broad. Var, Part III, P . 864, webe76.
- B¢dVar, see II, p. 1866 , e >.
- Nh s, P. K.
