272 DR J. muir's account of the 



In the later version of the same legend, which is given in the great epic poem, 

 the Mahabharata, there are one or two traits by which the narrative is brought 

 into nearer accordance with the Semitic form of the legend as giv&n in the book 

 of Genesis. These traits are, that Manu is represented as taking the seven rishis 

 or sages, and the seeds of all things, with him into the ship. The late distin- 

 guished orientalist, Burnguf of Paris, was of opinion that the story of the deluge 

 (which, however, he then only knew in the form in which it is found in the 

 Mahabharata and later works), does not fit well into the system of Indian Puranic 

 chronology, and must for that reason, and also because no historical event is to 

 be found in the Indian records which could have given rise to such a legend, — 

 have been introduced into India from some Semitic source.* This view is con- 

 tested by Professor Weber of Berlin, from whose remarks {Indische Studien, i. 

 161 f.) it results that the discovery of the older form of the story, as given in 

 the Brahraana, and the proof thus obtained of its existence before the Indian 

 system of chronology was elaborated, give strength to the supposition that it had 

 formed part of the most ancient Indian traditions. 



I have spoken of the Veda as divided into two parts — Mantra and Brahmana, 

 or hymns and liturgical treatises. There is another division, according to which 

 the Vedas are described as having a ceremonial or exoteric part {karma-kdnda), 

 and a spiritual or esoteric part, relating to the knowledge of soul {jndna-kdnda). 

 This distinction is thus stated in the Mundaka Upanishad (one of the theological 

 treatises which are appended to the Brahmanas), which at the same time clearly 

 expresses the inferiority of the ceremonial division to the spiritual. "Two 

 sciences," says the author, "are to be known (according to sages acquainted with 

 Brahma), the superior and the inferior. The inferior consists of the Rigveda, 

 the Yajurveda, the Samaveda, the Atharvaveda, accentuation, ritual, grammar, 

 commentary, prosody and astronomy. The superior science is that by which 

 the imperishable is apprehended." It will be observed that notwithstanding 

 their great sacredness, the hymns, together with the earlier or ritual part of the 

 Brahmanas, are here pronounced to be of very subordinate value compared with 

 the concluding portion of the Veda, in which the knowledge of soul is unfolded. 

 Ritual observances, though regarded as preparing the way for higher studies, 

 are, according to the highest Hindu doctrine, considered as in themselves leading 

 only to a state of fruition in paradise, which though of a long duration, corre- 

 sponding to the merits by which it has been earned, is yet temporary, as well 

 as essentially unsatisfying, and inconsistent with that full spiritual perfection to 

 which the enlightened sage aspires as the highest and only enduring condition of 

 future blessedness. 



The portions of the Veda in which the means of attaining this final libera- 



* See the preface to the 3d volume of his edition and translation of the Bhagavata Purana, 

 'Paris, 1847), pp. xxxii-liv. 



