INTRODUCTION philosophical cowardice. It is worthy of notice here that Madhus0damasarasvat, when he refers to Mandama's view about the mediate character of the knowledge that arises from the Upanisadic Sabda, frankly describes Mandana and others who agree with him as (*४८it tariablyठ biblyata "") “ philosophical 6. Mandama's interpretation of the 15audऽy0 text *" “ outdyiः is entirely different from Sarlkara's interpretation of it as given in his 1504ऽya-blasya * or his blassy0 and from Sureswara's inter pretation of it as given in the Bladara१yak८ruarti८. * Mandama explaims this 712atra in two ways; in his first explanation ', the first half is taken to refer to the association of artidya and vidya as half states the fact that, when a person removes his ८uidya by ८rudy, his self-realisation follows; and in his second *explana tion, the first half refers to the fact that auidya never exists without avidya and there is no difference in the meaning conveyed by the second half. According to Mangama, the word "r?ty2 in the 18278tra means ८uidy८ ; the liberating knowledge, which is called 0idy, is nothing, but the ever-revealed, all-revealing and eternal consciousness (which is identical with B7८h:17101 or 47107); the appearances of auidya are all dependent upon the eternal self 1uminous 1ight called Bral:174ar ; ८uidya is non-atman and has got a bad phase in the multifarious cognitions of difference and a good pitase in the understanding of the truth from textual teachings 5,202006), the investigation of the truth in the light of reason (r८20102) and repeated contemplation upon the truth (dhyarably७८) the bad phase of auidya is the 7trty2, which is removed by the • ved. Kalpa, S. Bh. T. No. 3-Benare७- and the knower of the truth thus remains what he has always really been, the eternal, free, self-luminous Absolute. Mandama uotes this 7tartra as a textual authority supporting his statement 192०, p. 68, line 6 59
- Bhad Wr, Part [[, pp. 779-78७, verses 1764 t० 1766.
- Bra Sid, p. 13, 1ines 7 t० 11, Part 1
- Bra. Sid, p. 13, 1ine 11 to 18, Part 1
आविद्यया कर्मणा अन्निहोत्रादिना, मृत्युं ' स्वाभाविकं कर्म ज्ञानं च मृत्युशब्दवाच्यमुभयम् , तीत्व अतिक्रम्य, विद्यया देवताज्ञानेन, अमृतं देवतात्मभावमश्नुते प्राप्तोति । तद्यमृतमुच्यते यद्दवतात्मगमनम् ।
