पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/२६

[ 9 ] accepted in Visishtadvaita Advaitins may assign to the lower level, that of vyavhard and have the satis faction that the truth their philosophy establishes per tains to a higher level, that of paragrbbc. The body and soul relationship-sarira sariri bhava-between the world and Brahman is the hinge on which Visishta dvaita turns. If this is accepted as a vychard reality what is lost to Advaita ? Sankar1 has not only not rejected this relationship but accepted it as may be seen from a passage of one of his minor works. Common people are in need of such religion or philosophy as would make them God-fearing and docrino-minded, so that they may live a peaceful contented and prosperous life. For achieving this end a God full of auspicious qualities and capabie of re. varding the virtuous and punishing the wicked is re quired and not a qualitiless absolute. Advaitins sole concern should be to get first themselvesconvinced and then prove that there is a pur.martlba reality other than the colharu one, and not to attack the other schools of Vedanta. As soon as I came to know Sri Sastri's ridiculous attempt to criticise Desika's Studushai it appeared to me that if I wrote now a work critically dealing with Advaita, not only I would not be misunderstood and accused of unnecessarily attacking that philosophy but I would be serving it by clarly pointing out the difficult points in it so that competent scholans may seriously consider and make if possible a genuine attempt to explain and elucidate them.