पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१०८

( 69 ) purposes ? A rope-serpent cannot bite and the shell silver cannot be turned into a vessel. Tree . But 3auddhas help us in having an answer to this question. The worldly things are yogh to set), true so far as the practical purposes are concerned. They are not false in the sense in which the rope-serpent and others are. They are renovable only by Brahman k:low !edge and nothing else. Thus was Advaita worked out. It may be seen that cxcept the names, Brahman and Jnana, about the truth and means taught in the Upanisats, there is nothing Upanishadic in this. The whole system is ')ased on reason and thought . But it had to be made Vedanta. Sankara had the courage and ability to do st and did so. His job was not to find out and tell the world what the Upanisads teach but to bring them in line with his own philosophy. Perhaps he was frank enough to say so in the beginning of the Sutra bhashya where in he first expounds Advai!a with reasoning and then introducing the sutra text says, <!ow this is the meaning of all vedantas We shall show in this Sariraka-Mimasasastra ” (Brahma- sutras). He resorted to certain devices which enabled him to dispose of very easily the Upanisadic passages and Gita-slokas which were opposed to Advaita. He had no hesitation in making the pring fucic view the conclusicn and vice cerse in the Koryudhacrong the last of the third Pada of the forth Adhyaya of the Brahmasutras. He openly says there that this is inevi.