पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१०३

( 84 ) And just as for those who found distinctly the inud, calling it as pot etc. and the idea of it as pot etc, cease." People are aware all the time that the pot is mud, and perccive it as pot and they call it as pot. The idea of it as pot and calling it as pot never cease. Ask any-body in the world pointing to a muc pot "what is this? He will at once reply, 'This is a mud pot." The conception of a rope as a serpent and the conception of it as a rope are mutually contradictory and exclusive. Therefore the former is invalidated by the latter. But the conception of a pot as a pot and the conception of the same as mud are not so. A pot has both the aspects as pot and as mud. There- fore there is no contradiction between the two c..n- ceptions and none of them gets falsified. When the pot is broken there is no longer the pot and then nobody will conceive the remains as pot and call it as such. This proves only the temporary nature of it and not its unreality. So long the pot exists all take it as such and call it as such. Fire is not mere idea and name, Mere idea and name do not burn us but fire dces, 'That thou art' is given much importance and called Mahavakya.' Sankara says that this could mean nothing else than identity of Jiva with God. God was described from the beginning as the ultimate cause of the universe 'Thou' referring to Svetaketu means a jiva who is a bound soul. How could there be any identity between the two? For getting over this difficulty Advaitins resort to 'Lakshana' the secon-