पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१०७

( 88 ) This compells us to accept identity of Jivas with Brahman. (3) Brahman itself could not be ११to if it has such changes as knowing and not knowing. So it must be qualitiless, (4) How could the pure and the changeless Brah- man turn to be Jivas experiencing pain and pleasure and passing through the series of births and deaths ? Sankhyas have shown the way to explain this. There is something which obscuring Brahman, is responsible for all world-phenomena. (5) But that thing cannot | be the bruart of the sankhya's because it cannot be removed or destroyed by knowledge, jnana, which is the means of not taught by the Upanishats. Instead it should be ignor ance, Auidya or Ajana, (6) Since the negative ignorance is incapable of being the material cause of the world we have to accept it as the positive ignorance, Bhavarupa Ajnana. , (7) Acidy is blind, insentient. It cannot act itself. It requires something to make it a knower so that it may act. So Brahman like the Scalaya PurySt is accepted as conscience, citaxyg. Con tacting such Brahman Avidya becomes a knower and then acts, (8) The world and things in it being only evolu tions of ignorance like the rope-serpent and the shell silver, bowit may be asked, could they serve practica}