written by Pratyagrupa.  S’a@nkara Mis’ra and Raghunatha also wrote commentaries on Kha@n@danakha@n@dakhadya. A work on Vedanta epistemology and the principal topics of Vedanta of great originality and merit known as Vedantaparibha@sa was written by Dharmarajadhvarindra (about 155OA.D.).  His son Ramak@r@snadhvarin wrote his S’ikhama@ni on it and Amaradasa his Ma@niprabha. The Vedantaparibha@sa with these two commentaries forms an excellent exposition of some of the fundamental principles of Vedanta.  Another work of supreme importance

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[Footnote 1:  See Narasi@mhacarya’s article in the Indian Antiquary, 1916.]

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(though probably the last great work on Vedanta) is the Advaitasiddhi of Madhusudana Sarasvati who followed Dharmarajadhvarindra.  This has three commentaries known as Gau@dabrahmanandi, Vi@t@thales’opadhyayi and Siddhivyakhya.  Sadananda Vyasa wrote also a summary of it known as Advaitasiddhisiddhantasara.  Sadananda wrote also an excellent elementary work named Vedantasara which has also two commentaries Subodhini and Vidvanmanoranjini.  The Advaitabrahmasiddhi of Sadananda Yati though much inferior to Advaitasiddhi is important, as it touches on many points of Vedanta interest which are not dealt with in other Vedanta works.  The Nyayamakaranda of Anandabodha Bha@t@tarakacaryya treats of the doctrines of illusion very well, as also some other important points of Vedanta interest. Vedantasiddhantamuktavali of Prakas’ananda discusses many of the subtle points regarding the nature of ajnana and its relations to cit, the doctrine of d@r@stis@r@stivada, etc., with great clearness. Siddhantales’a by Apyayadik@sita is very important as a summary of the divergent views of different writers on many points of interest. Vedantatattvadipika_ and Siddhantatattva are also good as well as deep in their general summary of the Vedanta system. Bhedadhikkara of Nrsi@mhas’rama Muni also is to be regarded as an important work on the Vedanta dialectic.

The above is only a list of some of the most important Vedanta works on which the present chapter has been based.

Vedanta in Gau@dapada.

It is useless I think to attempt to bring out the meaning of the Vedanta thought as contained in the Brahma-sutras without making any reference to the commentary of S’a@nkara or any other commentator.  There is reason to believe that the Brahma-sutras were first commented upon by some Vai@s@nava writers who held some form of modified dualism [Footnote ref 1].  There have been more than a half dozen Vai@s@nava commentators of the Brahma-sutras who not only differed from S’a@nkara’s interpretation, but also differed largely amongst themselves in accordance with the different degrees of stress they laid on the different aspects of their dualistic creeds.  Every one of them claimed that his interpretation was the only one that was faithful to the sutras and to