that the good phase of auidya removes its bad phase and then passes away. Saikara takes the word awidya in this matra to mean the scriptural rites like agnihotra,” “आrtyyy in the sense of "natural activities and knowledge ”(soabhadrikain Burma jihaica), pidya ” in the sense of “the knowledge of the particular deity" duatjace), and the resultant arta as amounting to becoming that particular deity ” (duatat nlabduct). Suresvara's interpretation of this mantra proceeds on entirely different lines. He is anxious that it should be so interpreted as not to give any handle to those Vedantins who advocate the combination of karma and jiana in some manner tana-arma-samuccaya) as the means of liberation He seems to scent some danger even in Sankara's interpretation, for the reason that Sarikara is prepared to take the first half of the patrajwith the two cakaras and the word sadha, in the natural sense of samuccayan, though the combination intended to be con. veyed, according to Sarikara, is that of aduatajiana and astriya karaha and not that of Atmajiira and KarnaMandana's interpretation of this antra is not accepted by Suresvara, for the reason that, according to Mandana, the avidya that is the means of removing auidyaadmits of being accommodated to the combina tion of Atmajima with Burma in a manner which would be unacceptable either to Samkaraor to Suresvara. As a result of this attitude, Suresvara gives a highly laboured interpretation of this matra, taking the words widya and guidya in the first half in the sense of fastriyakarna and seibhaeikhkarma and understanding the sametwo words in the second half in an entirely different way, as denoting Brahnajiana and astroyakarxa respectively, the word arty in the second half being taken to denote what the word auidya in the first half stands for. He also wishes that the two ८ders and the word sala in the first half should be understood as not referring to samuccaya in any mannerbut merely as amount ing to a co-mention *" of two ival factors, even that, not of any kind of jana and are but of ko kinds of arma. Thus,
Suresvara Squeezes out of this antra the sense that "anyone who
६: Brhad.va, Part II, p. 79verses 1765 and 1766.
" B¢hd. yat Part I,. 779, verse 76=Anandagiri says here :-
अविद्यया मृत्युमित्यत्र विहिताकरणं निषिद्धसेवा च मृत्युःतडे उवान्; ग्निहोत्रादि शास्त्रीयं कर्म विद्यां चेत्यत्र विद्या ; एतेनाविद्यये त्यपि व्याख्यातम्, तस्य बीशुद्धिद्वारा तडेतुत्वात्; अशास्त्रीयं स्वाभा विी फ़र्म मृत्युशब्वोक्तम् अपिद्यां चेत्यविषा, तत्कार्यत्वात्; निवर्य निवर्वक भावेन च तयोः सहोक्तिरित्यर्थः ।
