hakhyati; but if one of the things is not
present before my senses and the other is, then the illusion is not
of the anyathakhyati type, but of the anirvacaniyakhyati type.
Vedanta could not avoid the former type of illusion, for it believed
that all appearance of reality in the world-appearance
was really derived from the reality of Brahman, which was self-luminous
in all our experiences. The world appearance is an
illusory creation, but the sense of reality that it carries with it
is a misattribution (_anyathakhyati_) of the characteristic of the
Brahman to it, for Brahman alone is the true and the real, which
manifests itself as the reality of all our illusory world-experience,
just as it is the reality of s'ukti that gives to the appearance of
silver its reality.

Vedanta Ethics and Vedanta Emancipation.

Vedanta says that when a duly qualified man takes to the
study of Vedanta and is instructed by the preceptor--"Thou
art that (Brahman)," he attains the emancipating knowledge,
and the world-appearance becomes for him false and illusory.
The qualifications necessary for the study of Vedanta are (1)
that the person having studied all the Vedas with the proper
accessories, such as grammar, lexicon etc. is in full possession of
the knowledge of the Vedas, (2) that either in this life or in another,
he must have performed only the obligatory Vedic duties (such
as daily prayer, etc. called _nitya-karma_) and occasionally obligatory
duty (such as the birth ceremony at the birth of a son,
called _naimittika-karma_) and must have avoided all actions for
the fulfilment of selfish desires (_kamya-karmas_, such as the
performance of sacrifices for going to Heaven) and all prohibited
actions (e.g. murder, etc. _ni@siddha-karma_) in such a
way that his mind is purged of all good and bad actions (no
karma is generated by the _nitya_ and _naimittika-karma_, and as
he has not performed the _kamya_ and prohibited karmas, he has
acquired no new karma). When he has thus properly purified
his mind and is in possession of the four virtues or means of
fitting the mind for Vedanta instruction (called _sadhana_) he
can regard himself as properly qualified for the Vedanta instruction.
These virtues are (1) knowledge of what is eternal

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and what is transient, (2) disinclination to enjoyments of this
life and of the heavenly life after death, (3) extreme distaste for
all enjoyments, and anxiety for attaining the means of right