48 OF THE ORIGIN OF 



Garu DA .and Aru'na are two brothers, the one 

 remarkable for his strength and swiftness, the other 

 (Aru'na) is described as imperfect, and, on ac- 

 count of his defects, destined to act as charioteer to 

 the Sun. Aru'na is the dawn, the morning twi- 

 light, which precedes the Sun : Garu'da is perfect 

 light, the dazzhng full blaze of day, the type of 

 truth, the celestial Vahan of Vishxu. 



Justice, typified in the sacred bull, is the Vahan 

 of Si VA. The Bull, whose body is Paramh'wara, 

 and whose every joint is a virtue; Avhose three 

 horns are the three Vedas ; whose tail ends where 

 Ad'herma, or injustice begins. 



CyOsiRis, HoRus, Typhon, aW Brahma, Vish- 

 nu, and Si'vA. 



If we consider the Egyptian Osiris not as a 

 name, but as a title of supremacy, which each sect, 

 as their doctrines became in turn the established 

 religion of the country, applied exclusively to the 

 object of their worship ; and if we consider it as 

 the same with the Sanscrit Iswara (the Supreme 

 Lord), it will greatly illustrate the identity of the 

 religions of Egypt and Hindostan, by a close coin- 

 cidence of historical fact. The three great attri- 

 butes of the Deity had in course of time been 

 erected into distinct Deities, and mankind had di- 

 vided into sects, some attaching themselves to 

 Brahma, some to Vishnu, and others to SiVa. 

 The contention of schismatics from the same stock, 

 is always more inveterate than where the difi'e- 

 rence is total, the sect of Brahma claimed 

 exclusive pre-eminence for the object of their 

 choice, as being the creative pozver, the Iswara, 

 or Supreme Lord. The two other sects joined 



