Colonel Kennevy on the Véddnta System. 419 
nothing else whatever existed, active [or inactive]. He thought, ‘I will 
create worlds.’ ” 
Why, however, Mr. Cotzsrooke has introduced the word “universe” in 
his translation * of this text I am not aware; for frequently as I have met 
with it, either quoted or referred to, the context has invariably led me 
to conclude that the reason of its being so often cited, proceeded from its so 
clearly denying the existence of duality, and consequently the reality of the 
illusive appearances of which alone this universe consists. Because all the 
schools of Hindi philosophy maintain most firmly the ancient opinion, that 
ex nihilo nil fit. Spirit, therefore, could not possibly become matter ; 
whence it evidently follows, that if nothing but spirit originally existed, and 
a creation ex nihilo be impossible, all that appears to be matter must neces- 
sarily be a mere illusion. Itis obviously on this account that, in quoting or 
referring to these texts, the Védanta writers most generally use the one that 
concludes with ‘let me become many ” Cropp instead of the other, ‘I 
will create worlds” (HATS. For what the Védanticas understand 
by the former expression, is thus explained by Mr. Cotesrooxke in his Essay 
on the Védanta System: ‘ That Braun is entire, without parts, is no objec- 
tion: he is not wholly transformed into worldly appearances. Various 
changes are presented to the dreaming soul. Divers illusory shapes and 
disguises are assumed by the same spirit.”” But the Védanticas at the same 
time maintain, as the preceding quotations will have fully shewn, that, 
though in a certain sense the production of worldly appearances may be 
ascribed to the Supreme Being, as they proceed from his jiat, still he must 
not be considered as being the immediate cause of them. 
The thus separating his energy from the Supreme Being, and giving to it 
an independent power, is certainly one of the most incomprehensible con- 
ceptions that ever occurred to a philosopher. But it is founded on this 
text of the S’wétds'watara Upanishad, which is frequently quoted by both 
Védanta and Sane’ hya writers: “One unborn, red, white, and black, creating 
many beings of the same forms: through delighting in whom, one man is 
* This translation seems at the same time to be somewhat inconsistent, for it would imply 
that the universe existed before worlds were created. It appears to me, therefore, that the 
proper word to be understood and joined to the pronoun would be qe as in the preceding quo- 
tation, and that the text should be thus translated: “This one entity (or real substance) was 
from the first soul only, and nothing else whatever existed.” 
Vou. III. St 
