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782
Presidential Address
the Visistadvaita of Rāmānuja. The advaitisms of Rāmānuja and Vallabha remained stereotyped, but that of Sankara assumed several forms. To use the simplest metaphor for illustrating the unreality of individual selves as against the reality of the Universal Self is to say that the former are sfafafas or reflections of the latter. This was faragfafaragi and it was as old as the Upanishads. But the difficulty felt in its acceptance was that this presupposes the existence of a separate medium of reflection, such as water or glass, whereas Māyā or Avidyā cannot be said to be seperate from Brahma. To meet this objection another theory, known as 379 uscare or the theory of delimitation, was started. According to it the individual selves were not the reflections of Brahma in a separate medium, but Brahma delimited or cira cumscribed by the walls of individuality. But walls, too, are something other than the space which they enclose. To avoid this element of dvaitism, another interesting metaphor was suggested, namely Suitrated 2. e, as Karņa mistook himself as the son of Rādha, when in truth he was the son of Pitha, in the same way does Brahma mistake itself for jiva. Such was the progressive attempt at illustrating the unity of jīva and Brahma. Similarly the objective world ( fa que
argitaar) is at first made parallel with the subject (विषयिचैतन्य-प्रमातृचैतन्य), both being regarded as modes of a single Ideal Reality (warm). This form of Idealism which might appear to be a concession to Realism is carried further in the same direction, 50 that we have next a distinction drawn between ईश्वरसृष्टि and जीवसृष्टि ne. the world which is a creation
