18 SIR M. MONIER WILLIAMS ON THE MONISM, PANTHEISM, AND 
and drink, and heat and light. When we speak of Love, do not 
we always refer to its terms of warmth, such as an ardent attach- 
ment and warm regard? But if you speak of Wisdom or Truth, 
you always clothe the conception with terms relating to light, 
such as bright ideas, a brilliant imagination, luminous views, &c. 
Therefore, I say, inasmuch as we have two natures, one belonging 
to this earth, and one that does not, He has set over this external 
nature of ours something which exactly corresponds with Himself, 
viz., the sun. Hence we possess warmth and light from this mate- 
rial source which corresponds with His Love and Wisdom, and which 
ministers to all external creation in the same way as His spiritual 
attributes nourish our internal nature. (Applause.) I might say 
more, but the subject is inexhaustible. 
Mr. Desai here spoke. (See note to the Author’s reply.) 
Mr. W. H. Rosinson.— I have paid attention for some years to 
the study of the Veda, and there is one point which, if I might, 
I would like to shape into the form of a question to the Author 
of the paper, at whose feet, metaphorically speaking, I have sat for 
many years. It occurs to me that while it is true that Christ 
identifies Himself with His Father, it is not true that all religious 
teachers do so; nor yet that many did, certainly neither Moses 
nor Zoroaster nor Mahomet identified themselves with Ged. The 
great stumbling-block of Brahmanism at the present time is that 
its votaries identify themselves with God. The author of this 
paper says, at the ninth page, ‘“‘all Sanskrit literature, too, teems 
with descriptions of the battle continually going on between 
. gods and evil demons,” and in another paragraph the authority he 
quotes for that is Sankara’s Commentary on the Chandogya Upani- 
shad. Well, it strikes me that Sankara is no authority at all, any 
more than a man writing in the present day is an absolute authority 
on the doctrines of the New Testament—we take him for what he is 
worth. Sankara wrote 1500 to 1800 years after the time of the 
Upanishad he refers to, and at a period when the most corrupted 
notions of good and evil had taken possession of the Hindu mind; 
but I submit what I desire to say more as a question to the Author 
of the paper than as disputing with him. So far as my reading 
has gone, I have not met with any account of contests or battles 
between good and evil in the early literature of India. I am sub- 
mitting this point to the Author; but according to my reading the 
contests are, for example, battles between Indra and Vritra, which 
are cosmic. They may be capable of such an application, but they 
