idea that one reality is presented as another reality which it is not or that a real substantive is presented as having a real attri bute which it has not; and in the adkhyati doctrine, one can easily detect the negative element in the idea of non-discrimination (autocko). The aniruncaniyaahyati doctrine. appears;on the sur face to eschew the negative element from the conception of Braina; but, in fact, the negative element is replaced by relativitywhich implies a negative element and transfers the negative element from the side of object to the side.of definite predications (uiroacana) with reference to the object. A care ful investigation of the Advaitin's airoacaniyathuti, as com- pared with the other theories of dramawould lead to , the mystery of error being unravelled through the disentanglement of gaoit, which is the inner core of brahma. But this would not amount to all the theories of biranha being reduced to the level of asadiati; , it should be that is only forremembered negativity the other side of and an aspect of If relativity reality. one might be permitted here to indulge for a while in epigrammatising, one mighat well say that y८s (sal ) and 0 (asat) are the fulcra of all epistemology as they are of all metaphysics; that yes and 20 are but phases of the same reality ; that all appearances are the of spring of a cross between yes and ho; that it will be evident through the germination of yes and nothat yes no and so is yes , is and that error (birama) is the antechamber of truth (prana). Mandana's contribution to advaitic ontology advaitic and exe. gesis and ethics is no less important than his contribution to advaitic epistemology. In the Brahma-kanda of the BrahmasiddhiMap¢an elucidates the nature of reality as the absolute Brahma and shows that, according to the Upanisads, it is the only reality and absolete existence, consciousness and bliss (sat, et and anando) and that es absolute anada, it constitutes the highest purusartha, viz., aba and incidentally, the negative conception of apawarga, which, according to the Naiyayikas, consists in the annihilation of all the deasis shown to be unsustainable. In the Tarakan the Brahmasiddhi, Mandana maintains by an elaborate process of reasoning, the relative superiority of the advaita texts, as pr: mapa, in relation to perception and other pramanas, refutes the doctrine Bhedabhay of advocated by KumErila and Bhar• prepaica, and in a brilliant critique of the concept of difference
(bMeda)shows how the reality of this concept cannot be maintained
BaSid., Part I, PP. 4nd 5
P. 26, line 45 and 16.
Pp+ 39 to44.
pp. 63 to १०
Pp, 44 to 63.
