पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१००

O L he same is the case with mind and body. Who is it that feels the pain and pleasure, if not God Himself ? Besides we shall scc in the text shadow itself is impossible. A thing with a foram and colour throws its shadow in a marror or water. Sat has none. Further there could be neither mind nor cody for Advai tins. They are held by them as false as the rope- serpent. The attr is imagined by a person due to some circumstances. The pune Brahman is incapahle of imagining, and there is none else to do so. Equally unreasonable is his interpretation of : ‘अपागादग्नेरग्नित्वम्’ Pireness of fre has gone. He writes : तत्रैवं सति रूपत्रयव्यतिरेकेणाग्निरिति यन्मन्यसे त्वं तस्याग्ने रग्नित्वमिदानीपपागात् अपगतम् । प्राम,पत्रयविवेकविज्ञानात् या अग्निबुद्धिरासीत् त सा अग्निबुद्धिरपगता। अग्निशब्दवे त्यर्थः । यथा दृश्यमानक्तापधानसंयुक्तः स्फटिको गृह्यमाणः पद्मरागोऽयमिति शब्दबुद्ध यः प्रयोजको भवति प्रागुपधानस्फ टिकयोर्विवेकविज्ञानान् । तद्विवेकविज्ञाने तु पद्मरागशब्दबुद्धी निवर्तेत तद्विवेकविज्ञातुः तद्वन ।’ 'Ths bcing so what you think as fire apart from the three entities (the original fre, water and carth) fireness of that fire is gone. The idea of fire which you had before you under stood the truth by an analytical study of it has new gone. That the name 'fire ” also has gone is here meant . A crystal in contact with a red thing when looked at causes the idea in our mintl fthis is an emerald' and makes us