पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/२०

[ 3 ] is how could there be any guidya at all occuring to Brahman eternally intrinsically and which is abso lutely pure and changeless. Brahman as such cannot have any avidya happening to it. Where is the ques tion of a previous coidyo being responsible for a suc ceeding avidya ? Awidtc, also called by manyas cya and positive ignorance, pertaining to Brahnnan is said to evolve itself into the world and all phenomena in it. It is not as if Brahman comes in contact with that kind of avidya already existing somewhere. It is one imposed on itself by Brahman. Is the absolute Brahman ca- pable of having any thing new happening to it ? If the ansver is 'yes' then that capability will be a 'second reality and it will kil Advaita. If on the other hand the arsver is, as it should be according to Advaita , NJ then how the Advaita Brahman could impose on itself doidyo could never be explained. The postula. tion of a previous avidya to explain the subsequent one is absolutely . useless. For, the criticism applies equally to that also. Even supposing there is some primary cuidya it cannot help us out of the difficulty. The Sankhya view about the ultimate cause of the world is reject ed by Badarayan , the author of the Vedanta sutras and concerned sutras are explained by San kara faithfully and correctly. The purushc acce pted by Sankhya is just like the Advaita Brah man, incapable of any will or movement or action. Prakriti or matter is unintelligent ; it cannot take any initiative towards the creation of