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E. A. Solomon
of something resembling that which is remembered. But it is not remenbered for it very clearly appears as situated in front. The knowledge of this is like memory for it came into existence as a result of the impression (samskara) left by the knowledge of that thing which occurred earlier, and to stress this Sankira cails it smṛtirupal. Vácaspati also stresses that a new indescribable' silver is created which is like the silver that was perceived earlier. Similarly the body etc. superimposed on the self of the nature of Consciousness is indescribable, Of course, if the view of Mandana that the jiva is the asraya of Avidya and the view of Vacaspati that the jivas are many and have their own ajanas are carried to the farthest extreme they would result in the Drsti-sṛṣtivada and Ekajivavada of Prakasananda, or even the theory that there are many jivas and cach jiva imagines his own world. But it is rather hazardous to say that Mandana or Vacaspati propounded this theory. That the world-appearance never existed, does not exist and will not exist is the highest philosophy acceptable to all. Yet each of the great thinkers has his own way of explaining this and it is here that we see a development in their philosophical thinking.
94
1. demiecki at mangkan seni arakar b -Azmine. g. t.
15
Foot-Notes
2. (i) यथा यथा भवेत्सां व्युत्पत्तिः प्रत्यगात्मनि ।
सासेव प्रक्रियेह स्यात् साध्वी सा चानवस्थिता ॥ Sureśvara ( बृहदा. भा. वा.
૬.૪,૪૦૨)
(ii) language very feberaturos, flagged: S
akapeung early Silda en:
-Diksita in
Parimala-both as cited by Kṛṣṇananda in his Vyakhya on the Siddiantalegres, p. 4.
3. अत्रोच्यते- नायः ब्रह्मणः स्वभावः नार्थान्तरम् । नात्यन्तमसती नापि ती after fix gemaak verfag
1
apsara freagarVAGRIJA ; mister nimisinfekt I
4. Brahmasiddhi pp. 9-10.
-Brahmasiddhi p. 9.
