The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c5.s2.t2.6

c5.s2.t2.6

The object of knowledge, the Soul, thus remains, as made clear in these words, entirely unaltered, no matter whether we rightly understand it, or not. From this we must conclude that the ground of the erroneous empirical concept is to be sought solely in the knowing subject; in this subject the avidyâ, as repeatedly (p. 10, l. 21, 7. 807, 12) asserted, is innate (naisargika); its cause is a wrong perception (it is mithyâ-jñâna-nimitta, p. 9, 3); its being is a wrong conception (mithyâ-pratyaya-rûpa, p. 21, 7);—all these expressions point to the fact that the final reason of the false empirical concept is to be sought—where, however, the Vedânta did not seek it—in the nature of our cognitive faculty. An analysis of this, as Kant undertook it, would in fact give the true scientific foundation of the Vedânta system; and it is to be hoped that the Indians, whose orthodox dogmatics, holding good still at the present day, we here set forth, will accept the teachings of the “Critique of Pure Reason,” when it is brought to their knowledge, with grateful respect. 31