पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/११४

( 95 ) make it unreal like the rope-snake and the shell-silver ? Here is a dilemma from which it is difficult to escape. Maya if reat vill !ill Advaita. If otherwise there must be, whereas there is not, a sentient agent whose wrong conception would be responsible for its appear ance. lostulation of another Maya cannot help to get over the difficulty since the same question arises regarding it also and postulation of further Mayas will without helping in any way only result in and in to There is also another difficulty. We do not see that the shell-silver evolves itself into something else as mud or gold does into pot or other useful articles. Likewise the positive Avidya which is accepted by Advaitins as false in the same sense as the shell-silver is, cannot be the material cause of the world. The . fact that Advaitins are forced to accept the six cate" gories as beginniglcss clearly shows that they have realised the impossility of explaining the appearance of the world with one reality, the absolute Brahman and the false Jaya. It has been however already pointed out that beginninglessness of Avidya and its falsity cannot go together. It is of much interest to. note that there is not a single one among the multi tude of authors on Advaita including Sankara who has raised this question relating to Maya or Avidya and made a genuine attempt to answer it. Every one of them takes Avidya and its contact with the abso lute Brahman for granted and deals with several topics with a view to defend Advaita. At times some