( 90 ) table since otherwise the vednata philosophy would collapse. Reading his Bhashyas any scholor with an unbiased mind cannot cscape getting the impression that he is dragging the text to his own viewThe remark made by Bhaskara In one of the open ing verses of his Bhashva on the Brahmasutras that Shankara interpreted the sutras concealing what they meant and putting on them his own views, is cent percent true. One may be fully justified if one even goes to the extent of saying that Sankara's com. mentaries, though called Bhashyas, are practically refutations of the texts. Having been thoroughly dissatisfied with Sankara's Advaita. Bhaskara and Yadavaprakasz expounded their own schools of ve danta . But they were not able to secure any following for them. The Bhashya of the former some how survived the danger of peril but that of the latter did not. Ramanuja who came after these two and who studied for sometime under the latter received instructions in Visistadvaita which vas coming down in the tradition represented by Nathamuni and his grandson Yamunacharya and wrote his Sribhashya on the Brahmasutras estab lishing this Vedanta philosophy and criticising San karas Advaita as well as the views of othersTanka, Dramida and Guhadeva are some armong the char yas who belong to the pre-Sankara period and were advocates of Visistadvaita. And they are said to be the followers of Bhagawan Bodhayana, who wrote an extensive commentary on the Brahmasutras.
