442 ON THE VEDA8, 



and Menu himself to be his offspring*. There 

 is, indeed, as the reader may observe from the 

 passages cited in the present essay, much disagree- 

 ment and consequent confusion, in the gradation 

 of persons interposed by Hindu theology between 

 the supreme being and the created world. 



The author of the paraphrase before-mentioned, 

 has next selected three dialogues from the fourth 

 lecture or chapter of tl>e Vnhadaranyaca. In the 

 first, whicli begins the chapter and occupies three 

 articles (Brahmanas), a conceited and loquacious 

 priest, named Ba'la'ci (from his mother Bala'ca'), 

 and Ga'rgya (from his ancestor Garga), visits 

 Aja'tas'atru, king of Cas'i, and offers to com- 

 municate to him the knowledge of God. The 

 king bestows on him a liberal recompense for the 

 offer; and the priest unfolds his doctrine, saying 

 he worships, or recognises, as God, the being 

 who is manifest in the sun ; him, who is apparent 

 in lightning, in the etherial elements, in air, in 

 fire, in water, in a mirror, in the regions of space, 

 in shade, and in the soul itself. The king who was, 

 as it appears, a well instructed theologian, refutes 

 these several notions, successively; and, finding 

 the priest jemain silent, asks " is that all you have 

 to say ?" Ga'rgya replies, " that is all." Then, 

 says the king, " that is not sufficient for the know- 

 ledge of God." Hearing this, Ga'rgya proposes 

 to become his pupil. The king replies, " It would 

 reverse established order, were a priest to attend 

 a soldier in expectation of religious instruction ; 

 but I will suggest the knowledge to you." He 



* Se« Sir W. Jones's translation of Menu. Ch. 1, v. 32 



and 33. 



