पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/९६

( 77) viod of all distinctions, cmnnipresent, one, stain less, partless conscience. How could such Sat have the will to create, and create the world ? Sankara thinks this will of Sat and its action of creation also are the elects of Avidya, the anreal matter. So in the subsequent lines of his com- mentary he cites not only the example given by the Upanishat but also one of his own. ‘तट कथमैक्षतेति ’आह’ बहु प्रभूतं स्यां भवेयम् । प्रजायेय प्रकर्षेण उपचेय । यथा मृन् घटाद्याकारेण । यथा वा रज्ज्वादि सर्पोद्या कारण बुद्धिपरिकल्पितेन । •IHow did he see ?” (Uddalaka) says : I shall become plenty. Shall be born profusely, as the clay does in the form of the pot ctc. and cgain as Ale rope etc.do in Ahe form of serpent etc. occrsioped by bind.' It is quite elear that there is obsolutely no reason to reject what the Upanishat expressly and unequivo cally states. Sankara interprets as he does only to make it suit his Advaita. Sat is an intelligent being and full of all good qualities. It willed to create the world an. created it. This is clearly stated here. If this is not consistent with Advaita and goes against it the only reasonable conclusion to arrive at is that Advaita is not and cannot be the philosophy which the Upanishat teaches through the mouth of Uddalaka. No body can escape the position that Sat in itself