\ 
fh see ; 
aA ¢€ y 
ON OF THE VEDAS, &. og 
Mopern EMirati 
from the Taitiriy’opanishat are instances, Yavad bhédas tavannavéeda. 
Inasmuch ashe admits a difference (between universal and individual 
spirit) insomuch ws he ignorant. N?’dchdryam anupasadya Brahmi 
véda, The Supreme cannot be known without obtaining a teacher. 
- Ir follows: fron: what has been said, that the whole Véda treats on two 
subjects only, religion and devotion: by religion i intend all that 
relates to external worships by devotion all that relates to. internal con- 
viction. ‘The ideas conveyed by the words I have thus.rendered, Car- 
mam and Jnydnam, correspond nearly with our theological terms: works 
- and faith; the first literally means work, act, and deed; the second know- 
ledge; but without knowledge true faith cannot exist, and from. faith. 
devotion immediately proceeds. ‘The substance of the Véda, as divided 
into-two portions* treating. respectively on these subjects, may thus be 
recapitulated : inthe. anterior portion, om religion, are contained pre- 
cepts teaching the fruit obtainable from, all religious rites, the prayers to 
be addressed to the various deities} presiding over them, and precepts 
teaching the mode in which they are to-be performed :—in the posterior 
portion, on devotion, are contained precepts teaching the merit obtain- 
able by devotion, addresses direct to the deity and explanations of his 
nature and attributes, and precepts, teaching how a knowledge of him 
Cn  ————————————————— 
* The Piirva-cdndam, consisting chiefly of hymns, is often termed Mantram generally, and so 
considered, is composed of the Manirams of the four P’édas ; to each Véda is attached a number of 
ttreatises,, termed Upanishat and distinguished by a, variety of titles; the whole body of these, called, 
collectively, Bréhmanam, constitute the Uttara-cindam. 
+ These as Mr. CoxuzsrooKs has clearly shewn, resolve themselves into three, fire, air and the sun, 
and wtimately into one, the Supreme Spirit, 
