12 Mb. Colesrooke on the Philosophy of the Hindus. 



second chapter : those which relate to God as the object of knowledge, are 

 reserved for the third. Throughout these cases, completed where requisite 

 by the scholiast, divers interpretations of a particular term or phrase are 

 ftrst proposed, as obvious and plausible, and reasons favourable to the pro- 

 posed explanation set forth ; but are set aside by stronger arguments, for a 

 different and opposite construction. The reasoning is here omitted, as it 

 would need much elucidation ; and the purpose of this analysis is to exhibit 

 the topics treated, and but summarily the manner of handling them. 



It is not the embodied (sdrira) and individual soul, but the supreme 

 Brahme himself,* on whom devout meditation is to be fixed, as enjoined in 

 a passage which declares : ' this universe is indeed Brahme ;* for it springs 

 from him, merges in him, breathes in him : therefore, serene, worship 

 him. Verily, a devout man, as are his thoughts or deeds in this world, such 

 does he become departing hence [in another birth]. Frame then the de- 

 vout meditation, "a living body endued with mind "t 



It is neither fire nor the individual soul, but the supreme being, who is 

 the ' devourer ' (atlri) described in the dialogue between Yama and Nachi- 

 CETAS -.t ' who, then, knows where abides tliat being, whose food is the 

 priest and the soldier (and all which is fixt or moveable), and death is his 

 sauce ?' 



In the following passage, the supreme spirit, and not the intellectual 

 faculty, is associated with the individual living soul, as " two occupying the 

 cavity or ventricle of the heart " (guhcini pravishtau dtmanau). ' Theologists, 

 as well as worshippers maintaining sacred fires, term light and shade the 

 contrasted two, who abide in the most excellent abode, worthy of the 

 supreme, occupying the cavity (of the heart), dwelling together in the 

 worldly body, and tasting the certain fruit of good (or of evil) works.'§ 



In the following extract from a dialogue,^ in which Satyacama instructs 

 Upacos'ala, the supreme being is meant ; not the reflected image in the 

 eye, nor the informing deity of that organ, nor the regent of the sun, nor 



* Brahman is, in this acceptation, a neuter noun (nom. Brahme or Brahma) ; and the same 

 term in the masculine (nom. Brahma), is one of tlie three gods who constitute one person. 

 But it is more conformable with our idiom to employ the masculine exclusively, and many 

 Sanscrit terms of the same import are masculine ; as Paramaiman-{tma), ParamSs'wara, &c. 



f Ch'handogya, 3. S'dn'd'ilya vidya. Br. Siitr. 1. 2. § 1. (S. 1, 8.) 



X Cafhavain, 2. Br. Sutr. 1. 2. § 2. (S. 9, 10). § CafhavaUi, 3. Br. S. 1. 2. § 3. (S. 11, 12.) 



t\ Ch'handogya, 4. Upacosala-vidya. Br. Sutr. 1. 2. § 4. (S. 13, 17.) 



