पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१०४

( 85 ) dary significance of the two words 'That' and 'thou'. But according to the rules of interpretation it should. be avoided if possible. It could be well avoided here. We have seen that in the statements 'That fire created.' That water created.' fire and water mean even according to Sankara God in these forms. Similarly 'That thou art' ineans 'you are a form of it', you have it as your soul' 'your soul is that.' That which exists with in you as its form is that.' Uddalaka began his teaching, saying 'Sat alone was all this before between the creation and explaining the relation world and sat, which makes it possible to put them in 'All this c-ordinate terms says in the conclusion: his It for its soul. 'The idea intended to be conveyed is that the soul-and-body relationship is responsible for the co-ordination Sat enters into everything that is created and remains there as its soul. Syetaketu also is a created being. Sat is within him as his soul. So Svetaketu is sat. What has been said so far is enough to convince ne that Advaita is no: the philosophy that the Upa- nishat teaches but one imposed on it by Sankara. IIis Advaita was propounded by his predecessors them- selves. But it was only he that advccat-d, propa- gated and defended from attacks, But for him the Vedanta philcsophy would have lost its place among the Indian philsophies and gone down. He was a very powerful writer and debater. He vanquished in vuda all his ccntemperorics who att cked