पृष्ठम्:विशिष्टाद्वैतसिद्धिः.djvu/९९

( 8c ) of pain pertain to Jiva and not to himself. This is a suitable and proper reply to the question raised, and so Sankara might have stopped here . Since however this inplies Jiva's separateness from God and oftends Advaita, he adds : Jiva indeed is a mere appearance of God occa. sioned by contact with the effects of elements, minds and others, just like the reflection of man having entered in the mirror and that of the sun in water etc. Contact with mind and others of God who possesses :::::r:;"'; and limitless powers is due to lack of discernment of this na- ture, and causing pseudo-consciousness it is res ponsible for such false idcas as I enjoyI suffer, I am ignorant. ? Having entered only through the shadow which is the form of Jiva God him self is not touched by pleasure, pain and others which belong to body. Man and the Sun and others having entered into the mirror water etc. are not touched by the defects of the mirror and water and others. Similar is the case with God. There is in the Upanishat to warant the nothing assumption that jiva is only a shadow of God and not a separate entity . Even supposing it is justifiable it is extremely difficult to know how Sankara explains the actual experiences of pain and pleasure by people in the world. Shadow is not a sentient being and therefore cannot have any pleasure or pain. Exactly