The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c5.s6.t2.3.3

c5.s6.t2.3.3

1133, 15), that is, he possesses only the lower doctrine (aparâ vidyâ), whose content consists of all that has hitherto been mentioned, not the opposed higher doctrine, the parâ vidyâ or samyagdarçanam, that is, the pure philosophic, esoteric doctrine, which, in every part of this picture of the world with its empiric colouring, crops up in contradiction with it, and whose results, according to the metaphysical standpoint which we occupy, we may find strange, or admirable. In the department of Theology it teaches that the Brahman is not thus or thus, but altogether without attributes (guṇa), distinctions (viṣesha) and limitations (upâdhi), and therefore in no way capable of being defined or conceived. And this Brahman, devoid of all limitation, is the only being, outside which nothing is; therefore, in the department of Cosmology, there can be as little question of the origin of the world as of its existence, but only of there being neither anything different (nânâ) from the Brahman, nor any plurality of things (prapañca), and that the world extended in names and forms is non-existent (avastu), is only a glamour (mâyâ) which Brahman, as master-magician (mâyâvin), projects (prasârayati), as the dreamer projects dream forms (p. 432, 8). In the same way all Psychology falls away, after the saying “tat tvam asi” (that thou art), is comprehended according to which the soul of each human being is not an emanation, not a part of the Brahman, but fully and completely the Brahman.