is supposed to include three different parts or bodies) are by ignorance ascribed to God, the first of which is named Sthool, or large. It is formed by dividing each of the five elements, and after separaging the finer parts, the gross parts are mixed together. +t Sookshma. It is also called, ling deb, sensitive prin- ciple, ar body. ' } The five apirits of life are the five divisions or oper- ations of Maha Pran;—they are named Pran, Apan, Vyan, Oodan, Saman, and reside respectively in the heart, the howels, the whole body, the throat, and the navel.
{ Com—Indescribable, is that which cannot be affirmed to be either true or false. See Appendix.
§ Com.—the five places are those of digestion, life, passion, consciousness, and happiness. Pure Spirit, by an illusory connection with these places, exhibits their nature, but itis not affected by them. We have mentioned these accidents in order to shew the nature of Spirit, or essence; "wut it is-not necessary to advert to them after a know!l- jedge of ‘the first principle bas been obtained, ' i 94 ATMA BOD’H, OR, 15. After mortifying the body, which contains these five places, pure spirit is discerned by reason, as rice is separated from the husk by beating it. ™ 16, The eternal and omnipresent Spirit does now manifest himself in every place; he is beheld in the understanding, and not in material objects, as an image is reflected in @ mirror, 17, Spirit is distinguished from the body, organs of sense, mind, and understanding, by the operations they perform. Spirit is that which beholds the actions of all, as 2 King bcholds the actions of his subjects*, 18, Ignorant men imagine that Spirit is the agent in the operations of the organs of sense, dc, as the moon has the appearance of motion when the clouds are passing over it.
19. The body, organs of sense, mind, and un- derstanding, sustained by the Living Spirit, perform their several functions, as “people conduct their affairs, by the light of the sunt.
20. ‘the properties of body, organs of sense ana mind, are conceived to exist in the true living Spirit, ag the moon seems to move when it is reflected in running water.
21. Action, &c. which are the accidents of mind, are through ignorance attributed to Spirit; in the same manner as from ignorance a blue petoue is attri buted to the sky.; 22, Affection, desire, pleasure, pain, ke. exist in the understanding{; in profound sleep, when it * But does not engage in them.
+ Com.—The body, organs of sense, mind, and under~ standing possess life—why, then, do you affirm that Spirit’ isthe only living being 2—We answer, That body, &c. upheld by the eternal. living Spirit, perform their fanc= tions, as men perform the acts “of life, by the light of thé #un; but Spirit alone is life, andthe body, organs of sense; &c. are inert and motionless. ~ } Here it perhaps signifies consciousness, or the’ mental facuities in general. = THE KNOWLEDGE OE SPIRIT. 95 ceases, they are not experienced: consequently they exist in the understanding, and not in Spirit*, ~ 23, As the sun is naturally resplendent, water cold, and fire warm; so Spirit is in its own essence true, happy, eternal, and without pollution.
24. Having through ignorance ascribed both intellect and understanding to Spirit, people begin to say, lam, I know, &e.
~ 25..As Spirit is incapable of change, and intellect is not comprehended in understanding, the soul being conversant with impure principles, ignorantly says, [ am, and is thus deludedt.
26, Conceiving that heis soul, man becomes afraid, like a person who mistakes a piece of cord for a ser- ent; but his fearis removed by the perception that fe is not soul, but the univeral Spiritf. * Com.—Tho Veisheshiks ( followers of Kanad ) main- tain that affection, desire, pleasure, and pain, are pro- “perties of Spirit; but this is au erroneous epinion.— ‘They belong to the understanding; for they are feit in the state of waking and dreaming, whilst the understanding exists; but when it ceases (lit. recedes into the original accident) in profound sleep they are not felt; hence they are illu- sions which exist in the understanding, and not in Spirit.
4, tT almost despair of rendering this passage perfectly intelligible; but the following appears to be its meaniny:— Spirit ts incapable of change or mutation, and pure intel- leet does not, like understanding, display active qualities; accordingly, the vital soul being acquainte | with percep- tions only which arise from the active principles of things, and not discerning the nature of Spirit in its original, quiescent state.—conceives that itself acts and exists as # separate individual; and from ‘his ignorance proceeds the illusion of external beings, ‘The active principies of nature are calledimpure. because action is supposed to be the cause of those passions and affections which defile the soul, \ $ Com.—Man attributes to himself the nature of soul, “and thus believing in the existence of another being, he ie filled with fear; but when he is instructed in the dyctrines 96 ATMA BODH, OR, 27. Spirit causes the understanding, organs of sense, &c. to appear, as alamprenders objects visible;. but Spirit is not made manifest by these gross natures, 28. Spirit, which is itself life, requires no other living being, but is manifested by its own animate nature; as one lamp dogs not require another to make it visible*, 29, Having by the declaration, It is not, It is nott, removed all the accidents which constitute the world—* the soul and the universal Spirit are, by means of the celebrated words, discerned to be Onef.
30. The unintelligent objects, as body, &c. are of a» fleeting, visible nature, and resemble bubbles on the surface of water; but it is required to believe that I of the Shasters by his teacher, and beholds, by the eye of reason, that he is not soul, but the indivisible, living, happy, one Spirit, his fear is removed; he is delivered from pain, and enjoys supreme bliss.——It may be proper. to remark, that Atma or Spirit, primarily signifies Being, which, according to this system, is without qualities: Jiv or Soul, is Being in a sentient state; that which feels, acts, and enjoys. Perhaps it would have been more correct to have translated Atma, Being; and Jiv, Sensation. See Appendix.: * The knowledge of the existence of inanimate matter, ~ depeuds on a percipient being; whereas, the Knowledge of Spirit, which is itself life, depends not on another - - percipieut, but Spirit discerns aud comprehends its own existence.—Perhaps it was intended to intimate that the essence of existence consists either in a consciousness in the thing itself, or in its being discerned by a percipient, for it is impossible to conceive of existence altogether indepen- _ dent of consciousness or perception; hence, if the know!- edge of an object’s existence result not from its own consciousness, but from the perception of it by another, it can be said to exist only as long as it is perceived.
+ This alludes to the denial of the material world, and of all individual beings and faculties, passions, &c. - a $ Com.—The celebrated words, “Thou art he; this Spirit ( of mine ) is Briwh; 1 am he.”
THE KNOWLEDGE OF SPIRIT. 37 am the unpolluted Brimh, whose - nature is unlike te them, 31, I, who am different from the body, expe- rience neither birth, growth, decay, nor death; and being devoid of organs of sense, I am independent of their objects, as sound, dct..
32. Not having mind (setise ) T do not feel pain, desire, envy, nor fear; for instructed by the Veds, I know that I have neither life nor mind, but am a clear, transparent being, 33. By Brimh were produced life, mind, the organs of sensation, and action, the ether, air, fire, water, earth, which compose the universe, 34. I am without quality or action; everlast- ing, without volition 3 happy, unchangeable, without figure; eternally free, and unpolluted.
35. I am like ether, which is universally diffused, and pervades both the exterior and interior of things; Tam incorruptible, everlasting; I am the same in all things, pure, impassible, unpolluted, immoveable.
36. “Iam the great Brimh, who is eternal, pure, free, one, uninterruptedly happy, not two, existent, pereipient, and without end.”
37. The perpetual conception that 1 am Brimh himself, removes the confusion arising from ignorance, in the same manner as disease is removed by medicine.
* it ig asked, may we not possess the knowledge of Spirit without denying the existence of other objects 2 We reply, that without the belief of the non-existence of other objects, the knowledge of Spirit: cannot be obtained.—Thus, until a person perceives that this is not @ serpent, he cannot know that it is a Piece of cord.
Com.—The five following sloks describe our nature aa discovered by abstraction and intellectual experience.
t This sick is taken from one of the Veds, and explains the production of life, mind, &e.
This is cited from one of the Veds.—Percipient sig~ nifies merely the abstract nature, and not the active quali. ty of perception, u 98 ATMA BOD’H, OR, 38. He whose mind does not contemplate another, who retires to an uninhabited place, whose desires are annihilated, and whose passions are subdued, perceives that Spirit is one and eternal.
39. Aman of.good understanding, does, without doubt, annihilate all sensible objects in Spirit, and contemplates always one spirit, which resembles pure space.
40, He who comprehends invisible essence, having ” rejected the idea of forms and distinctions, exists in the universal, living, happy being.
41, In the great Spirit he docs not observe the distinction of percipient, perception, and objects per- ceived; he beholds one infinite, happy existence, which is manifested by its own nature.
42, Thus as fire is caused by the friction of two pieces of wood, so by the continual contemplation of Spirit, a flame of knowledge is kindled which burns up the stubble of ignorance.: 43, The darkness is first dispersed by the dawn of knowledge, and then spirit shines forth, as the rising of the sun follows the dawn of day.
44, Spirit exists always, but in consequence of ignorance, its existence is not perceived; but when this ignorance ceases, Spirt is discerned; as an orna- ~ ment which had been hid behind a person.
_ 45, As from indistinct vision a post is sometimes supposed io be a man, so the nature of Jiv, or Soul, js attributed to being; but when the principle is apprehended, this error disappears.
46, When knowledge arises from the perception of the first principle, it dispels that ignorance which says, I am, this is mine; as uncertainty respecting the road is removed by the rising of the sun.
47. The Yogee, whose intellect is perfect, beholds all things dwelling in himself, and thus by the eye of - knowledge, he perceives that every thing is Spirit, 48, He knows that all this frame of things is THE KNOWLEDGE OF SPIRIT. 99 Spirit, and that besides Spirit there is nothing; as the various kinds of goblets, &c. are earth; and thus he perceives that he himself is all things*.
49, The emancipated soul is that illuminated person who throws off his former accidents and qua- lities, and becomes one with the true, living, happy Being; in like manner as*the chrysalis becomes bee.
50, The Yogee having crossed the sea of passion, and slain the evil spirits Love, Hatred, dtc., is joined. to Tranquillity, and rejoices in Spirit.
51. Having renounced that pleasure which arises from external perishable objects, and enjoying spiritual delight, he is serene as the taper under a cover, and rejoices in his own essence.
52. The Mini, during his residence in the body is not affected by its properties; as the firmament 13 not affected by what ftoats in it: knowing all things, ho remains wnconcernedt, and moves free as the windy.
53, When the accidents are destroyed, the Mini, and all beings enter into the all-pervading Essence, as water mixes with water, ether with ether, fire with fire, &c.
54, He is Brimh, after possessing whom, there is nothing to be possessed; after enjoying whose happiness, there is no happiness to be desired; and # Com —All sensible objects are beheld to exist in Spirit, without any distinction 5 “they differ merely in designation, acejdent, and name, as earthen utens Js receive different names, though they be only different forms of earth.” Ved.
+ Let.—Like an ideot; one who is stupid, and unaffect- ed by any thing areund him.
{ His movements are not impeded or arrested by aiss‘on, affection, &c.
“@ The Sthool aud Sookshma bodies.
after attaining the knowledge of whom, there is no knowledge to be attained.
55, He is Brimh, whom having seen, no other object is beheld; after becoming whom, no birth is experienced; after the perception of whom, there is nothing to be perceited.
56, He is Brimh, rho is diffused through all; in the middle space, in what is above and what is beneath, the true, the living, the happy, without duality, indivisible, eternal, and one.
57, Again; he is Brimh who is described in the Vedanta as the being who is distinct from what he pervades, who is incorruptible, unceasingly happy, and one.
58, Upheld by @ portion of happiness of the eternally happy Being, Bramah and the other gods aay by inference be called happy beings, 59. All things are united to him, all acts depend on him; therefore Brimh is diffused through all, ag the butter is diffused through milk.
60, He is denominated Brimh who is without magnitude, unextended, uncreated, uncorruptible, without figure, qualities, or character.
61. He is Brimh by whom all things are illuminated, whose light causes the sun and all luminous bodies to shine, but who is not made manifest by their light*. “62. He himself pervades his own internal essence, and contemplates the whole world appearing Brimh, as fire pervades an ignited ball of iron, and also displays itself externally, 63. Brimh is dissimilar to the world, and besides Brimh there is nothing; whatever seems to exist * «In his presence the sun shines not, neitherthe moon nor the stars 5 the lightning itself is not seen; what thea ia fire 2—Ved,: THE KNOWLEDGE OF SPIRIT. 101 besides him is an illusion, like the appearance of water in the desert of Maru.
64, Whatever is seen, whatever is heard, nothing exists besides Brimh, and by the knowledge of the principle, Brimh is beheld as the true, living, happy being. without duality. a.
65. The eye of knowledge bcholds the true, living, happy, all-pevading being; but the eye of ignorance does not behold him; as a blind man does not see the light.
66. The soul being enlightened by hearing Medi- tation, &c. and burning with the fire of knowledge, is delivered from all its impurities, and shines in its own splendour, as gold which is purified in the fire.
67. When the sun of spiritual knowledge ariscs in the sky of the heart, it dispels the darkness, it per- vades all, comprehends all, and illumines all.
68, He who has made the pilgrimage of his own spirit, a pilgrimage in which there is no concern respecting situation, place, or time, which is every where; in which neither cold nor heat are experi- enced, which bestows perpetual happiness, and free- dom from sorrow; he is without action, knows all things, pervades all things, and obtain eternal bea- titude.
APPENDIX.
: tAR Theological and Philosophical opinions ad- rvanced or alluded to in the preceding pages being involved in considerable obscurity, an attempt at a short illustration of them may not be deemed super- fluous. A full history and explanation of them would far exceed the limits of an Appendix, and would also require a more extensive acquaintance than at present T possess of the writings in which they are contained. ‘Some indulgence must be requested even for the few observations I have ventured to make; they are brief and superficial, and confined chiefly to those parts of each system which are noticed in the translations.
Tn the Rise of the Moon of Intellect eight remark- able systems are mentioned, some of them indeed in a very cursory manner, but so as to exhibit their leading and distinguishing features; they are named Vedanta, Nyayai, Sankhya, Mimangsa, Pantanjel, Charvaka, Jaina, and Baudd’ha: The object both of Shankar Acharya, and Krishna Mishra, was to establish the principles of Vedanta, and they bring forward the other doctrines only to expose their errors and ab- surdities; it will seldom however be found that they are guilty of misrepresentation.
It is necessary to keep in mind that the Vedanta, Nyayai, Sankhya, Mimangsa, and Patanjel are philoso- .phical. and not religious systems, and also that the authors of the Play and the Treatise confine themselves almost entirely to the. philosophy of the heterodox 106 APPENDIX.
religious Sects. A difference of philosophical opinion connected with the systems which admit the authority ° of the Veds, is not incompatible with the worship of the same divinity, and the observance of the same religious rites and practices. The religious distinctions observed amongest the Hindoos result from the peculiar or exclusive veneration paid toa particular deity, and the adoption of those books which celebrated him as the greatest of beings. The Vaishnavas main" tain “that Vishnu is the First of Beings, because Bramha sprang from his navel; the worshipper of Siv assert his supremacy because Vishnu is unable’ to discover his feet, and the followers of Ganesh believe that he is the supreme Lord, because Mahadev or Siv before slaying the demon Purtrya, paid adoration to him who controls all events.” And thus, as is remarked by the author of the Panchdashi, “ the worshippers of other gods affirm that they are above all, each indi- vidual conceiving that the being whom he adores is. the Supreme Lord.” These sectaries support their respective tenets and belief by the Suters, Mautras, Purans, &c. which declare the object of their veneration to be the First Being in the universe, and they are distinguished by the peculiar rites, observances, marks, and dress, enjoined in these sacred books. The follow- ers however of the Braminical systems of philosophy, may belong indiscriminately to any of these religious sects; and accordingly we find that the Vedanta philo- sophy is’ professed by numbers in Bengal who are chiefly Vaishnavas, whilst it is also the system most generally received on the western side of India, where the great majority are either pure Sarvas or of the Smart sect, which ordains equal adoration to Mahadev and Vishnu.
The eight sects which have been enumerated, may be divided into two classes; those who admit the Veds, and those who reject them. The first class includes the Vedanta, Nysyai, Mimangsa, Patanjel, avd APPENDIX. 107 Sankhya; the second class embraces the Jainas, ‘Baudd@’has, and Charvakas. In the following remarks shall consider chiefly the Vedanta system.
The name Vedanta, which signifies what is con- tained in the Ved, was probably given to this sect or assumed by it, because its doctrjpes are derived entirely from the text of the Veds, according to the most literal interpretation; whereas the other sects, besides sup- “horting their opinions by that sacred authority, employ Yogical reasonings in their investigations.
; The fundamental principle of the Vedanta philo- reophy is, that The universe is one simple, unextended, indivisible Being, who is destitute of all qualities and attributes, but who is denominated the true, the living, the happy, to distinguish him from illusory, inanimate, ‘visible appearances. It is evident that no description can be given of this being; hence in answering en- quiries the Vedantas gomet:mes say that he is nothing, which must be understood merely to intimate a negation of sensible qualities, figure, extension, &c, and also of the mental affections, passion, &c. Whilst this Being remains in a state of rest there is no visible world or sensitive existences; but when at the impulse jof desire, motion is excited in him, all the variety of appearances and sensations which from the universe are displayed. The first condition of this Being is called Nirgun, without quality; the second condition is that of Sagun, with quality. The question how does desire or volition arise in this simple Being, forms the subject of many disputes; and I believe that even the subtlety of Hindu metaphysics has not yet furnish- ed a satisfactory reply.
The motion which results from this desire is deno- minated Maia, which signifies false, illusory, what has _no real existence*. In popular language it denotes * | am not quite certain as to the etymology of this word, but I am told that it has two meanings—negation and falsehood.
108 AFPENDIX.
nature, or the principle from which sensible things proceed; and in Mythology it is known under the names Saraswati, Parvati, &c. the consorts of Bramha, Siv, &e. and who are also considered the Sactis or powers of their respective Lords. The motion which is thus excited is the immediate cause of creation. It is declared in the Ved, “ that God as Maia creates the world,” and in the Rise of the Moon of Intellect it is said, that Maia or motion produced Mind or Sense from which again proceed all the active and moral powers of sensitive beings, But Maia, or motion per- sonified, is not supposed to possess inherent activity,” its action depends on Being, and hence it is said in the Play that God commands Maia by a nod, who then spreads out the universe. In one of the Veds it is called jur, gross or sluggish, and that which deludes- the Spirit; and gross or sluggish, it is added, means “inanimate things, as a goblet, &c. and delusion sig- nifies an abstracting or entangling of the Intellect.” On this account it is said to possess the principle of darkness and error, for it is the gross nature of Maia which prevents the perception of Being, and in con- sequence of this it causes the erroneous idea of various existences; it is also denominated false or illusory, asit presents the appearance of activity and real being, whereas it is merely an accident of Being, and moves at the will or desire of the Essence to which it belongs.
I¢ is sometimes however represented as having a real existence, but this means only that it exists as motion or energy, and not as Being. This will explain the am- biguous terms by which it is expressed in several parts of the translations, as where it is affirmed that Maia is neither true nor false. It is not true because it has no essence; and it is not false because it exists as the power of the universal Being. But in general Maia is called an illusion; it is compared to the visions” of sleep, to the phantoms which appear in the sky, to the deceptious tricks of legerdemain. “It is im- APPENDIZ. 109 possible to describe Maia, it presents itself to the senses, it is understood by considering it to be like the deceit- ful forms raised by legerdemain, and the illusory apearances which are beheld in the firmament.” Panchdashi*, chitra dipa slok, 141.
In consequence of Maia or motion, Being displays itself under various modificatton. In the Vedanta books four modifications of Being are enumerated; aa L. Brimh; 2. Kutasth; 3, Jiv; 4. Eesh;” and they are compared to four modes of existence of the sky orether: 1. as it appears clear and limpid in the vault «of heaven; 2. as it is confined in a vessel, &c. 3 3. fas it is reflected with its starry furniture in water; 4, as it is obscured by watery clouds;~slok 18 and commentary, But as these different states or modifi- cations under which the firmament of ether is beheld, does not change its nature, and as it would be erroneous to ascribe to each of them a distinct essence and separate being, so itis equally erroneous to imagine “that the various modifications by which the all-pervad- ing Being exists or displays its power, are real and individual existences. In conformity to this, creation is not considered the production of forms or beings, but only the manifestation of that which exists eter- pally in the one universal Being. “ Creation signifies displaying; destruction denotes concealment, By sensation, action, &c. the whole world which ig hid in himself is displayed, as the unfolding of a picture displays the figures it contains; by the destruction of ' * This is a work which on this side of India is univer- (sally esteemed aud admired, as giving an excellent account ‘of the Vedanta tenets; it exhibits a view of them more succinct than is given in the large work of Shankara Acharyou, called the Blashea, whilst it is supposed to be not inferior ia clearness and accuracy. 1 intended also to have given some extracts from the Yog Vasheeshto, a ‘volumingas philosophical poem, but to do this requires more leisure than | have at present.
110 APPENDIX.
sensation and action, the. whole world is concealed in himself, as the figures are concealed by folding up the, picture. Dissolution and creation are like night and day, sleeping and waking, shutting and opening the eyes, or like the fleeting ideas which arise in the mind and then vanish away.” Chitra dipa slok, 182, 3,4, 5. F That modification of Being named Eesh, causes the ideas of sensible objects, and that modification-of it called Jiv or Soul causes Ahungkar, or consciousness; in consequence of which there arises in Being the con- ception of different individual existences which, separately think, act, and enjoy; but as these distinc- tions result entirely from sensation, which is not essence, but accident proceeding from motion in Being, it follows that to attribute to such distinctions a separate iudividual being is fulse and illusory, as it is ascribing being to what are only accidents. But if there exist in the universe only simple indivisible being and acci- dents, then there cannot be many individual beings, and all accidents must be referred to the simpie un- divided Essence. Accordingly it is never thought in the Vedanta hooks, that these accidents exist in dis- tinct individual beings, but it is affirmed that the great Being is subjected to them, and that under their infly-- ences there arises in him the illusions of number and in- dividuality; but when the accidents disappear, and these* illusions are dispersed by Being ceasing to move, the modification called Jiv, or the soul, and the conception of individual existences no longer continue, and there remains only one all pervading nature. Hence we' find this declaration in the Rise of the Moon of Intel-» lect, “ that directed by Self-sufficiency or Individuality, Mind, Passion, and others, have bound in chains the Supreme Lord and forcibly carried him away;” which means that the motion of Being having produced Mind. or Sense, which is the source of consciousness, passion, &c. there necessarily procceds the idea of a plurality APPENDIX. ill of beings, and by the power of this illusion the Great Being is held in the confinement of Passion and ” Affection, and says I am, this is mine, &c. This opinion is clearly and strongly expressed in another part of the Play, in which the Universal Being is represented as falling into the sleep of Maia, or the delusion of motion, and beholding varicgis kinds of dreams, such as, I was born, this is my father, mother, &c. See page , 8 Agreeably to this explanation, the Omnipresent ~Being declares in one of the Veds, “ I am myself in many; by my desire 1 become the people; by medi- tation I create the whole world.” And it is added in “the Sama Ved. “In the beginning there was only reality, (Essence and not accident,) but when the glorious Being began to contemplate numbers, then were resplendent beings produced, and beings from seed.” Panchdashi Adwytya dipa sloka, 5, 6, As a natural consequence of this doctrine, the Vedantas believe that the external world, and also the .phenomena of mind, perception, judgement, and pas- sion, are merely the diversified cnergy or motion of undivided Being, in consequence of which it exists in different states or under various modifications.” The whole world is a dream in the undivided, one Brimh, the principle; and the division into animate and in- animate things, arises from the distinction of the divine Spirit and the vital soul.
From the preserver of all (Bramha) down to in- animate objects, all are parts of the Infinite Being, Eesh, sooter, virat Bramha, Vishnu, Siv, Indra, fire, Ganpatti, Bheirava, Meiral, Morika, Yaksh, Rakshasa, btahmans, kshetris, Veish, sooder, cows, horses, deer, birds, pimpul trees, wur trees, mango trees, &c. harley, rice, grass, &c. water, stones, earth, wood, metals, all are God, and through them he is worshipped, who is the dispenser of rewards.” Chitra dipa, 211, 205, ~6, 7,8 To prevent it however from being supposed that M12 APPENDIX.
these distinctions in the visible and animated world are real, and that they have a true separate detached existence, though parts of the Infinite Being, it is declared that their appearance rests on an illusion, and are beheld only by such as are ignorant of Being. “Those who are ignorant of the undivided being, Brimh, the principle, tke impassible, one, dispute con- cerning Jiv and Eesh (the soul and divine Spirit ) who are the effects of Maia®.” slok, 214. But when thi delusion is dispersed, all these appearances and dis- tinctions vanish away, and there exists only one infinite quiescent Being. To dispel this delusion therefore is the only means of obtaining deliverance from sense, passion, and affection, and attaining the condition of the eternal. “ He who desires release from the confine- ment (of passion, &.) must cease to conceive of a distinction between the Soul and the Infinite Spirit, and must reflect that Brimh is the Principle, or that thou and Brimh art one.” Slok, 219.
.
From this brief statement of the fundamental doctrine maintained by the followers of Vedanta, I think we may infer that their philosophy is founded on the gontemplation of one infinite Being existing under two states or modifications, The first state is, that of a pure, simple abstract essence, immoveable — and quiescent; the second state is that of Being dis» playing motion or active qualities. Under the first + modification he is named Brimh, or the Great Being; and Kutasth or he who sitteth on high; under the second he is named Kesh, the Lord, and Jiv, the soul; or to adapt this explanation to the division already given of these modifications, and to the example by which they were illustrated, we should say that Brimh is Being in its state of simple essence; Eesh is Being exerting energy, and causing the phenomena of the ma. terial universe, Kutasth is Being existing in sensitive.