of spirit and matter.

As representative of the metaphysics of the S[=a]nkhya and Ved[=a]nta
systems respectively stand in general the two great religions of
India. The former, as we have shown, is still potent in the great Song
of the epic, and its principles are essentially those of early
Civaism. The latter, especially in its sectarian interpretation, with
which we have now to deal, has become the great religion oL India. But
there are two sectarian interpretations of Vishnu, and two
philosophical interpretations of the All-spirit in its relation to the
individual soul or spirit.[62] Again the individual spirit of man
either enjoys after death immortal happiness, as a being distinct from
the All-spirit; or the _jiva_, individual spirit, is absorbed into the
All-spirit (losing all individuality, but still conscious of
happiness); or the individual spirit is absorbed into an All-spirit
that has no happiness or affection of any kind.

Now the strict philosophy of the Ved[=a]nta adopts the last view _in
toto_. The individual spirit (soul, self) becomes one with the
universal Spirit, losing individuality and consciousness, for the
universal Spirit itself is not affected by any quality or condition. A
creative force without attributes, this is the All-spirit of Cankara
and of the strict Vedantist. To Cankara the Creator was but a phase of
the All-spirit, and the former's immortality ended with his creation;
in other words, there is no immortal Creator, only an immortal
creative power.

In the twelfth century arose another great leader of thought,
R[=a]m[=a]nuja. He disputed the correctness of Cankara's
interpretation of Vedantic principles. It is maintained by some that
Cankara's interpretation is really correct, but for our purpose that
is neither here nor there.[63] Cankara's _brahma_ is the
one and only being, pure being, or pure thought. Thought is not an
attribute of _brahma_, it is _brahma_. Opposed to this pure being
(thought) stands _m[=a]y[=a]_, illusion, the material cause of the
seen world. It is neither being nor not-being; it is the cause of the
appearance of things, in that it is associated with _brahma_, and in
so far only is _brahma_ rightly the Lord. The infinite part of each
individual is _brahma_; the finite part is _m[=a]y[=a]._ Thus
B[=a]dar[=a]yana (author of the Ved[=a]nta S[=u]tras) says that the
individual is only illusion.

R[=a]m[=a]nuja[64], on the other hand, teaches a _brahma_ that is no