[Footnote 22: Kim aya/m/ para/m/, yotir upasampanna/h/ saivabandhavinirmukta/h/ pratyagatma svatmana/m/ paramatmana/h/ p/rit/hagbhutam anubhavati uta tatpraharataya tadavibhaktam iti visnye so, /s/nate sarvan kaman saha brahma/n/a vipas/k/ita pasya/h/ pasyate rukmavar/n/a/m/ kartaram isa/m/ purusha/m/ brahmayoni/m/ tada vidvin pu/n/yapape vidhuya nirangana/h/ parama/m/ samyam upaiti ida/m/ jnanam upasritya mama sadharinyam agata/h/ sarve, punopajayante pralayena vyathanti /k/etyadysruysm/nt/ibhyo muktasta pare/n/a sahityasamyasadharmyavagamat p/ri/thagbhutam anubhavatiu prapte u/k/yate. Avibhageneti. Parasmad brahmana/h/ svatmanam avibhagenanubhavati mukta/h/. Kuta/h/. D/ri/shtatvat. Para/m/ brahmopasampadya niv/ri/ttavidyanrodhanasya yathatathyena svatamano d/ri/sh/ta/tvat. Svatmana/h/ ssvarupa/m/ hi tat tvam asy ayam atma brahma aitadatmyam ida/m/ sarva/m/ sarva/m/ khalv ida/m/ brahnetyadisamanadhikara/n/yanirdesai/h/ ya atmani tishtan atmano ntaro yam atma na veda yastatma sarira/m/ ya atmanam antaro yamayati atmantaryamy am/ri/tah anta/h/ pravishta/h/ sasta ananam ityadibhis /k/a paramatmatmaka/m/ ta/kk/haritataya tatprakatabhutam iti pratipaditam avashitei iti kasak/ri/stnety atrato vibhagenaha/m/ brahmasmity cvanubhavati.] [Footnote 23: /S/a@nkara's favourite illustrative instance of the magician producing illusive sights is--significantly enough--not known to the Sutras.] [Footnote 24: Cp. Gough's Philosophy of the Upanishads, pp. 240 ff.] [Footnote 25: It is well known that, with the exception of the /S/vitasvatara and Maitrayaniya, none of the chief Upanishads exhibits the word 'maya.' The term indeed occurs in one place in the B/ri/hadara/n/yaka; but that passage is a quotation from the /Ri/k Sa/m/bita in which maya means 'creative power.' Cp. P. Regnaud, La Maya, in the Revue de l'Histoire des Religions, tome xii, No. 3, 1885.] [Footnote 26: As is demonstrated very satisfactorily by Ramanuja.] [Footnote 27: Gough, Philosophy of the Upanishads pp. 213 ff.] [Footnote 28: I cannot discuss in this place the Maya passages of the Svetasvatara and the Maitrayaniya Upanishads. Reasons which want of space prevents me from setting forth in detail induce me to believe that neither of those two treatises deserves to be considered by us when wishing to ascertain the true immixed doctrine of the Upanishads.] [Footnote 29: The I/s/vara who allots to the individual souls their new forms of embodiment in strict accordance with their merit or demerit cannot be called anything else but a personal God. That this personal conscious being is at the same time identified with the totality of the individual souls in the unconscious state of deep dreamless sleep, is one of those extraordinary contradictions which thorough-going systematisers of Vedantic doctrine are apparently unable to avoid altogether.]