________________
[Footnote 62: The Supreme Spirit or All-Spirit is either purely non-dualistic or qualifiedly non-dualistic; in the latter event he is, says the sectary, identical with Vishnu, who may be represented either by Krishna or R[=a]
ma (sub-sects). Pure non-duality (unconditioned (=a]tm[=a) was taught by Çankara.]
[Footnote 63: Gough, Philosophy of the Upanishads.. Compare Williams, loc. cit. In our own view the unsystematic Upanishads teach both doctrines (above, p. 228, note).]
[Footnote 64: Before K[=a]m[=a)nuja it was taught by Ç[ra]ndilya that brahma (and the individual spirit) was conditioned, a doctrine supposed to be that of the old Bh[=a]gavatas or P[=a][.n]car[=a]tras; but this is quite uncertain. The Ç[ra]ndilyan chapter of the Ch[=a]ndogya Upanishad (above, p. 221) may be thus interpreted, vis, that the conditioned) individual spirit is identical with brahma.]
[Footnote 65: Thibaut, Introduction to the Ved[=a]nta
S[=ultras, SBE. XXXIV. p. XXXI; Deussen, System des Ved[=a]nta, p.469.)
[Footnote 66: Philosophical illusion, m[=a]n[=a), appears first in late Upanishads.]
[Footnote 67: The author of the Dabist[=a]n (seventeenth century) tells a Berkeleyan story in regard to Çankara's doctrine of illusion. His enemies wished to test his belief in his own philosophy; so they drove an elephant at him, on which the philosopher ran away. "Ho!" they jeered, "Did you not maintain that all was a mere illusion? Then an elephant is illusion. Yet you take to flight before it." "Yes," replied the philosopher, "all is illusion; there was no elephant, and there was no flight" (II. 4).]
