20 Mr. Colebbooke on the Philosophy qf the Hindus, 



The doctrine derived from the tenour of the Vedas is to be supported, 

 likewise, by reasoning independently of authority. 'The objection, that 

 the cause and effect are dissimilar, is not a valid one : instances of such 

 dissimilarity are frequent. Hair and nails, which are insensible, grow 

 from a sensible animal body ; and sentient vermin ^scorpions, &c.) spring 

 fi-om inanimate sources (cow-dung, &c.) The argument, too, might be 

 retorted ; for, according to the adverse position, sentient beings are pro- 

 duced from an insensible plastic nature.* On these and other arguments 

 . the orthodox doctrine is maintainable by reasoning : and by like arguments 

 opinions concerning atoms and an universal void, which are not received 

 by the best persons, may be confuted.'t 



' The distinction relative to fruition, discriminating one who enjoys and 

 that which is enjoyed, does not invalidate the singleness and identity of 

 Brahme as cause and effect.! The sea is one and not other than its waters ; 

 yet waves, foam, spray, drops, froth, and other modifications of it, differ 

 from eacli other.' 



' An effect is not other than its cause. Brahme is single without a 

 second. He is not separate from the embodied self. He is soul ; and the 

 soul is he.§ Yet he does not do that only which is agreeable and bene- 

 ficial to self. The same earth exhibits diamonds, rock crystals, red orpi- 

 nient &c. ; the same soil produces a diversity of plants ; the same food is 

 converted into various excrescences, hair, nails, &c. 



' As milk changes to curd, and water to ice, so is Brahme variously 

 transformed and diversified, without aid of tools or exterior means of any 

 sort. II In like manner, the spider spins his web out of his own sub- 

 stance ; spirits assume various shapes ; cranes (valued) propagate without 

 the male ; and the lotus proceeds from pond to pond without orgcins 

 of motion. That Brahme is intire without parts, is no objection : he is 

 not wholly transformed into worldly appearances. Various changes are 

 presented to the same dreaming soul. Divers illusory shapes and disguises 

 are assumed by the same spirit.^ 



Brahme is omnipotent, able for every act, without organ or instru- 

 ment.** No motive or special purpose need be assigned for his creation 

 of the universe, besides his will.tt 



* Br Sutr. 2. 1. § 3. (S. 4. 11.) f Ibid. § 4. (S. 12.) % Ibid. § 5. (S. 13.) 



§ Ibid. § 6. (S. 14-20) and § 7. (S. 21-23.) || Ibid. § 8. (S. 24-25.) 



•1 Ibid. § 9. (S. 26-29.) ** Ibid. § 10. (S. 30-31.) ff I^'d- § H- (S.32-33.) 



