( 73 Is-a part of Veda, it also is accepted as concerned only with matters unknown otherwise. It follcws that we must take scrupulous care to underst and itand to findout is true meaning. If we force it to mean something which our worldly experience or our ordinary and com- mon reasoning leads us to consider as truth, it may not he its true meaning and no benefit could accrue from it to us ; we will be simply playing with Vedanta, This was the principle strictly followed in interpreting the Sadvidya as we did in the preceding section. Ve shall new consider whether Advaita culd be the philo• sophy taught by Uddalaka to his son. Explaining : ‘वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् - Vaacaaram bbanam Vikaaro Naamadheyam Marttik«ctyeva Satyar' in the illustrative passages Sankara Says : बागालम्बनं वागलम्वनमनं नामैव केवलं, न विकारो नाम वस्त्यन्ति । परमार्थतो मृत्तिकेत्येव मृत्तिकैव तु सत्यं वस्त्वस्ति !' fonly name to be uttered. There is no entity as an Evolved thing. Speaking the truth mud alone is the real thing' There could be no doubt that this idea of the un reality of the evolved thing is extraneous to the words of the Upanishat. When the mud takes the particular shape it is called a pot. There is no doubt the pot is mud. Bnt the particular shape also is there. It is as real as the mud. We see the shape with our own eyes and feel it. Besides, the thing in that shape serves cer- tain purposes and we see that when that shape goes it
