The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c5.s2.t2.1

c5.s2.t2.1

"Object (*vishaya*) and Subject (*vishayin*)," he says at the beginning of his work, "having as their province the presentation of the 'Thou' [the not I] and the 'I,' 28 are of a nature as opposed as darkness and light. If it is certain that the being of the one is incompatible with the being of the other, it follows so much the more that the qualities of the one also do not exist in the other. Hence it follows that the transfer (*adhyāsa*) of the object, which has as its province the idea of the 'Thou,' and its qualities, to the pure spiritual subject, which has as its province the idea of the 'I,' and conversely, that the transfer of the subject and its qualities to the object, is logically false.—Yet in mankind this procedure resting on false knowledge (*mithyā-jñānu-nimitta*) of pairing together the true and untrue [that is, subjective and objective] is inborn (*naisargika*), so that they “transfer the being and qualities of the one to the other, not “separating object and subject, although they are absolutely “different (*atyanta-vivikta*) and so saying, for example: ‘This “am I,’ ‘That is mine.’” 29