Colonel Krnnepr on the Véddnia System. 4.29 
even in this forlorn state of separation from our beloved, the idea of 
heavenly beauty, and the remembrance of our primeval vows ; that sweet 
music, gentle breezes, fragrant flowers, perpetually renew the primary idea, 
refresh our fading memory, and melt us with tender affections ; that we 
must cherish those affections, and by abstracting our souls from vanity, that 
is from all but God, approximate to his essence, in our final union with 
which will consist our supreme beatitude. From these principles flow a 
thousand metaphors and other poetical figures, which abound in the sacred 
poems of the Persians and Hindtis, who seem to mean the same thing 
in substance, and differ only in expression, as their languages differ in 
idiom !”* 
This exquisite description applies no doubt to the writings of the Sifts 
and of all other mystics ; but there is not a trace of mysticism in the sacred 
books of the Hindis, nor, as far as I am aware, in any Sanscrit work. It 
is even singular that such expressions as “the love and fear of God” never 
occur in those sacred books, nor in any Véddnta treatise, although the terms 
themselves are frequently used, but love is then referred to terrestrial objects, 
and fear denotes the apprehension of being exposed to future states of 
apparent individual existence, previous to obtaining identification with the 
Supreme Being. The Véddnta system, consequently, is taught, not in 
figurative and allegorical language, but in the most plain and direct manner, 
as the following quotations will at once evince. Sura addressing the sages, 
“God being like one asleep, all has been made by Miyd, and being so 
made it is of the same nature as Mdyé, for the effect is inseparable from the 
cause, and all has been produced by the agency of Méyd. But nothing 
subsists except Braum, supreme, one, and adualistic ; and it is through 
Mdyé that Brau is thus manifested. In the world, in the vital soul, and 
in other forms, is displayed the all-pervading power of God, but never 
is his real essence otherwise manifested. Whoever, therefore, considers the 
world to have a distinct existence, is bound and not liberated ; but he who 
considers that all this is Parapraum, is no doubt released from the dreadful 
State of transitory existence.”+ Siva addressing Visun'u: “I will now 
explain to you, in a few words, the means of obtaining final beatitude ; 
ne ee ee ee ee ee Pee ae ee Be 
* Sir WittraM Jones's Works, vol. I. p- 450. 
+ Scanda Paran Suta Sanhita yadgna Weibhawa khand, the 4th chapter of the Suta Upani- 
shad. 
8 K 2 
