Page:The Advaita philosophy of Śaṅkara.pdf/14

108 यथा हि सौम्यैकेन मृत्पिण्डेन सर्वे मृण्मयं विज्ञातं भवति वाचारंभणं विकारो नामधेयं मृत्तिकेत्वेद सत्यम् etc. 'As oh good one! by knowing one lump of clay all that is made of it is also known, all name being but the play of words, the truth being clay and clay alone', even so etc. So also the Bhagavadgîtâ:

'Know Prakṛiti and Purusha to be without beginning, and the various forms and properties know to be from the former. He who in every way perceives all Karman as proceeding from Prakṛiti, realises the Purusha, as beyond all Karman' The Bhâgavata, too, has:

'She, oh happy one, is of this great Seer the power in the for of eternity and non-eternity, ‬called Mâyâ, where with He — Lord — created this.' But let us allow Śaṅkara to speak for himself. In his Bhâskya on Brahmasûtras. 1. 14 he says: अभ्युपगम्य चेमं व्यावहारिकं भोक्तृभोग्यलक्षणं विभागं स्याल्लोकवदिति परिहारोऽभितो न त्वयं विभागः परमार्थतोऽस्ति यतस्ततयोः कार्यकारणयोरनन्यत्वमवगम्यते। कार्यमाकाशादिकं बहुप्रपञ्चं जयत् कारणं परं ब्रह्म तस्मात् कारणात् परमार्थतोऽनन्यत्वं व्यतिरेकेणाभावः कार्यस्यावगम्यते। 'By the previous Sûtra is explained the possibility of the distinction between subject and object necessary for all intercourse, notwithstanding the hypothesis (of the unity of subject and object); but such distinction is not meant to be real, for the effect and its cause are known to be