^2 Mr. Coledrooke on tJie Philosophy of the Hhidus. 



landmarks designated for the course and direction of the route.' On this 

 point the settled conclusion is,t that tlie presiding deities or regents of the 

 places or regions indicated are guides to the soul, who forward it on its 

 way in its helpless condition, destitute of exerted organs, all its faculties 

 being absorbed and withdrawn ; as a blind man is led, or a faint person 

 is conducted, by a guide. 



The route deduced from the tenour of texts compared, and from divers 

 considerations set forth,t is by a solar ray to the realm of fire; thence 

 to the regents of day, of the semilunation, of the summer six months, of 

 the year ; and thence to the abode of gods ; to air or wind, the regent of 

 which forwards the journeying soul from his precincts, by a narrow passage 

 compared to the nave of a chariot wheel, towards the sun : thence the 

 transition is to the moon, whence to the region of lightning, above which 

 is the realm of Varuna, the regent of water ; for lightning and thunder are 

 beneath the rain-cloud and aqueous region : the rest of the way is by the 

 realm of Indra, to the abode of Prajapati or Brahme, 



A question arises, which is here discussed, whether Brahme, to whose 

 dwelling and court the soul is conducted, be the supreme being, according 

 to the ordinary and chief acceptation of the term, or be that effect of his 

 creative will which is distinguished as cdrya br'ahme, identified with the 

 mythological personage entitled Hiran'yagarbha, as having been included 

 within the golden mundane egg. Jaimlni affirms the supreme one to be 

 meant: but Badari maintains the other opinion; which is that which the 

 commentators of the suh-as understand the author of them to adopt.t 



The souls of those holy persons only, whose devout meditation was 

 addressed to the pure Brahme himself, take the route described ;§ not those 

 whose contemplation was partial and restrictive : they have their special 

 reward. Those, too, whose knowledge of God was more perfect, pass 

 immediately, or by any route, to a reunion with the divinity, with whom 

 they are identified. 



The soul of him who has arrived at the perfection of divine knowledge, 

 and is consequently liberated, " quitting its corporeal iiame, ascends to the 



• BiiAVADE'vA instances Patalipura and the Son'a river, as indicated for the direc- 

 tion of the route from Tirabhucti (Tirhut) to Varanasi (Benares). It is dear that he under- 

 stands Patalipura (the ancient Pahbothra) to be Patna. 



f Br. SiUr. 4. 3. § 1-4-. {S. 1-6.) X Ibid. § 5. (S. 7-14.) § Ibid. § 6. (S. 15-16.) 



