पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१११

( 92 } enternal and the wonderful world also is eternal. How could at once attained come to an end ? Thus Vedanta philosophy could stand on its own. It is in no need at aj1 of all the inventions of Advaita. On the other hand Advaita is not only un-vedantic but also untenable. It is so week that excepting Brahman the absolute there is no fundamental point on which there is agreement among its followers them selves. For some among them Jaya is different from Avidya while for others both are one and the same. Some hold that Avidya rests on the Absolute Brahman while others hold it rests on Jiva. According to some there is only one Jiva but according to others there are many. Sirilarly there are divergent and opposite views held regarding the Eaterial cause of the worls, the nature of God. Jiva, akti. and neans of Austd, and Jivan mukti that is ukti while living etc. A later author holding views ci!erent from these of an ancient one has to put forth reasons fcr rejecting the views of the latter. In this way almost all views on the important points of Advaita have met with adverse criticisms from Advaitins themselves. The impcrtant topics on which there were divergent and mutually contradictory views, and such views on each point were so many that Appayyadikshita thought it it to write a fairly big vork called Siddhantalesasangraha using them as material. All the views which are opposed to each other and mutually contradictory cannot be siddhantus. Which particular one of them inay be