420 Colonel Kennevy on the Véddnta System. 
sunk in the slumber [of ignorance], and by forsaking whose allurements 
another becomes immortal.”* This text is quoted by Sancara in his 
commentary on this unintelligible Sra of Vyasa: “ From difference in kind 
like a sacrificial spoon,” | and thus explained: ‘In this text, the red, white, 
and black, represent the qualities of impurity, purity, and darkness. The 
red, or impurity, being the cause of the passions and affections of men; the 
white, or purity, the cause of the mind being enlightened by divine know- 
ledge; and the black, or darkness, the cause of the mind being obscured 
by ignorance. By the one, also, thus described, is to be understood pracriti, 
who creates many beings endowed with those qualities. Whoever, there- 
fore, delights in that pracriti, his soul becomes: encompassed with igno- 
rance, and being unable to distinguish the real nature of his soul, he 
experiences pleasure and pain. But whoever acquires that discrimi- 
nating knowledge, he forsakes the enjoyments that depend upon pracriti, 
and obtains eternal bliss.” It is particularly to be observed, that in his 
commentary on the S’wétds'watara Upanishad, Sancara uses the word 
MAyaA instead of pracriti.t 
From the preceding quotations it will perhaps sufficiently appear that the 
Védanticas have, from the first origin of their school, denied the existence 
of matter, and maintained that nothing has real existence except one all- 
pervading and undivided spiritual substance. I am therefore at a loss to 
understand the grounds on which Mr. Cotzsrooxe, in his essay on this 
system, has thus stated: ‘“* The succeeding section affirms the important 
tenet of the Védanta, that the Supreme Being is the material§ as well as the 
efficient cause of the universe; it is a proposition directly resulting from 
the tenor of the passages of the Védas, and illustrations and examples 
adduced.” For the copy of the Sutras now before me is divided ina 
different manner from the one referred to by Mr. Coresrooxe, and I 
* TaAraeayyaorae: GS: FSATARTRTT: tt AS 
SATAN FLTA SETA ALTA TTT STA: 4th Chapter. 
+ 9th sitra, 4th pad, Ist chapter. 
} For instance, in the concluding sentence of his commentary on the Sétras, the expression is 
Caan era TT but in that on the Upanishad it is CAAT rr ufae ~ 
. <! P ITAL ST 
TRIDTARTT 
§ See quotation from the Vedant, page 413. 
