Colonel Kennepy on the Védanta System. 417 
this text is singularly unsatisfactory; but its meaning is rendered unques- 
tionable by this parallel passage in the Chanducya Upanishad,—* If delusion 
be known it will undoubtedly cease; this duality is merely maya, and there 
is nothing that is real except actuality.” But, as I do not possess Sancanra’s 
Commentary upon this Upanishad, I cannot state the manner in which he 
may have explained this passage. But the same doctrine is as clearly 
inculcated in the S’wétdswatara Upanishad, as for instance: ‘ From medi- 
tation upon the Supreme Soul, from union with it, and from a knowledge 
of its real essence, is effected the cessation of that maya which causes 
a belief in the existence of a multiform universe.”* Upon which Sancara 
has commented to this effect : ** Let it be known that all (ro 7) is the Supreme 
Soul, and soulless maya ceases. Let the intimate conviction be acquired that I 
am Braun, and the knowledge of the divine nature of the soul be obtained, 
and maya will cease. Then also will cease the belief in the existence of this 
universe, as the cause of such belief is maya.” The following passage also, 
in the same Upanishad, is either quoted or referred to more than once in 
Sancara’s commentary on the Stéiras; ‘ By this means the universe is pro- 
duced by maya, and the soul encompassed by maya [appears to be] other 
[than the Supreme Soul]. Be it therefore known, that maya is the same 
as pracriti,t and that even mahéswara partakes of maya.’’t 
If, at the same time, the four great sentences (TeraTeratton), one of 
which is ascribed to each of the Védas, be actually contained in those 
works, it must necessarily follow that the Védanta system is founded upon 
Corezrooke has justly observed, that these Siiras are in the highest degree obscure, and could 
never have been intelligible without an ample interpretation. But, unfortunately, the commen- 
tary of Sancara on the Sééras, and his commentaries on most of the Upanishads, are frequently 
as obscure as the text itself. 
* qudafefaqafaadaaana: a aaarafaresaresdatar 
° 
Bes 8th sloca, 3d section. 
EAT TATA ST ATACT ATA TRA Tf TTA TATE ATTA: lst chapter 
It has not been attempted to translate this sloca literally. 
+ Sancara explains this to mean that méyé or pracriti is the immediate cause of the exist- 
ence of all things. 
+ Berea east aera rT eee: ATTA 
afafaarataaqrerat 4th chapter. 
