accessory to the repeated contemplation (abhyasa) on the content of the verbal cognition (subd@jiano) arising from the mahakyas of the Upanisads, in bringing about the final manifestation (ablicya i) of the eternally self-luminous light of Anan, which amounts to what is called Brahmavidya ; that those who have chosen to enter the religious order of scinyasa can and do come 58 by Atman-realisation, exclusively through the tranquillising, self. effacing, soul-centered, non-possessive, contemplative discipline, without the performance of scriptural rites; and that the medita. tive discipline which brings about the manifestation of the pure Brahma-widya, when implemented 3 by the prescribed yajidas and such other ritesenables onepresumably a ghastha, to get at the final goal far more quickly than otherwise, when karma is not comprised in the means employed. In this connection, Mandana clearly advocates his own view regarding janakarasamuccaya, which consists not merely in the combination of repeated contem plation (abhyasa)—a special form of mental activity--with the indirect knowledge of the One Absolute Reality derived from the Upanisadic Sabda, but also in the association of that contem. plative discipline with the ritualistic discipline of the prescribed yujas and such other rites. It would be helpful in understanding Mandana's position in contrast with Suresvara's, to note here that Mandana quotes the Brahmashtra sarvapeksa ca yajhadisru. terasvavatॐ in support of his view of samuccaya and explains the illustrative expression asuaoat thus s":-“Though the goal may be reached by plodding on, without a horse, yet a horse is sought to be employed for gaining time or for avoiding inconvenience";and that Sankara, anxious as he is to avoid giving any handle to the advocates of samuccaya, gives deliberately a somewhat strained, though ingenious, interpretation of the phrase afeaoat in this
way AJust as a horse is employed in drawing a chariot and not
• Bra. Sid. p. 36, lines ¥8 to 2n, Part I
- Bra. Sid, p. 36, line 2 top- 37, line 3Part I.
• Bra. Si, 3-4-246.
- Bra. Sid., p. 37, lines 1 to 3.
एषोऽर्थः-“ यत्नेन दानेन इति श्रवणात् कर्मण्यपेक्ष्यन्ते विद्यायामभ्यासळम्यायामपि, ययान्तरेणाप्य ग्रामप्राप्तौ सिध्यन्त्यां शैत्रञ्च याशाय वारश्चऽपक्ष्यते ।
•Shtarao Bhiye on Bahn St. 3-+-26,
अश्ववदिति योग्यतानिदर्शनम् । यथा च योग्यतावशेनाधो न लाङ्गलकर्षणे युज्यते, रक्षचर्यायां तु युज्यते एवमाश्रमकर्माणि विद्यय फलसिद्धौ नापेक्ष्यन्ते उत्पत्तौ पापेक्ष्यन्ते ।
