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112 Thus mâyâ is again definitely reduced to nâma and rûpa, and the consistency of the vivartavâda clearly demonstrated. Even the comparison of mâyâ to svapna, dream, need not misteadmislead [sic] us, after recognising some substratum of the dream. As the things (nâma and rûpa), seen in a dream to be real, are shown to be false on waking, so is mâyâ shown be false after full knowledge — the residuum, so to speak, being Brahma, as jñâna commons to dreaming and waking. Thus mâyâ or ignorance, or avidyâ or illusiton is now clearly explained. It is the cause of the universe. The nature of adhyâsa explained before will show where cosmic evolution begins. Let us conclude this discussion by one last passage from Vidyâraṇya. While explaining this Mûlâdhyâsa he says:

For this explaination of the comparision of this universe to a dream see end of the comm। Brahma Sûtras, II.2.29। अपि चानुभवविरोधप्रङाज्जागरितप्रत्ययानां खतो निरालंदनतां वत्कुमशन्कावतास्वप्नप्रत्ययसाधर्म्यद्दितुमिष्यते। न च यो दस्य खतो धर्मो न संभवति स्प डन्यस्य साधर्म्यत्तिस्य संभविष्यति। न ह्यपिष्णो डनुभूयमान उदकसाधर्म्यच्छितो भविष्यति। दर्शितं तु वैधर्म्य खप्रगिरितयो:।