पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/१९

[ 2 ] tempt to find the nature of conception of Brahman in contact with cuidd on the part of the most in telligent authors on Advaita. So far as I could see none of them has explaint d the point in a convincing and s.tisfactory manner. I am almost convinced that none of them has any direct and correct answer to the question . A1 of them are fully aware of the dificulty but t.kurg the point for granted propound Advaita. Brahman the absolute as conceived and accepted in Advaita is nct open to any change. It is absolutely changeless. It cannot change itself and it is uncapa. ble of being aftected in any way by any thing els . And there 1s nothing else than itself which could aft ct it. It is the one, secondless attributeless and reality How c uld the pure Brahman become an im- Pure opt vaitins say in reply that aidya and its contact with Brahman are beginingless. What is meant by this : No doubt Brahman is pure in itself. But is this {here was no time in the past when it remained alone. in the sk nee without acid¢c. It should not be thought that first at a rahman was in its perfect purity, and later on avidya came to it. Auild is always there. It is as beginningless as Brahman itself. Some appear to hold the view that one could contacting Brahman is respgnsible for another guidyc and thus similarly in contact with Brahman is responsi- ble fr yet another evidtc and in this way there is a long and beginningless chain of godyc. Now we have got a series of doides instead of one. But the point