Movern ImMiration or THE Vilpas;: &c. 45 
ihe Sucla or white Yejush revealed ‘to YxsnvavaLcva by Sunvat these 
distinctions are overlooked by the: Jesuits)) © 
nee 
° » c 3 ‘ 5 
~thioeen * mys poe mh renege Lys sien y * teres at eis tS 
IES LO SH TGR SOTO a RE HOBO) GLI: >. eb 
‘Nrapa; the diseiple inthe Pseudo-Rige Véda, is actually iftroduced 
in this character in the Upanishats of the real°Véda, but there is creat’ 
difficulty in identifying the other personage, Poitapapo$ the original 
teacher of this Veda was Pata, and the Jesuits may have added by 
mistake the two last syllables to his nanie’?’ it ‘Is worthy of“ notice, how-' 
“ever, that one ofthe Sdéchas of the Atharvana Véda is calléd Pairpa-. 
EAD HH, from the name of its author, which they may’have supposed to 
be Parppatapa, though in truth, it is PirpanApa: no“part of the Ryg-. 
Véda is, however, attributed to. this sage.. 
-Vanrovs parts of the Ffindw seriptures ave attributed'to various sages; 
among others, ANGIRAS is an interlocutor in some of the dialogues of the 
Upanishats, and, though I cannot advert to any particular instance, Arri 
may, also, be found in’ this: character > neither of these, however, are 
stated as the teacher of the Atharvana Véda; the. person who is said to 
have received it directly from VyAsa is Sumanva, as already noticed. 
Wire respect to the Sdma-Véda, the forgers are more correct, J AIMI< 
Ni is considered the primitive teacher of this Véda, but who is intended 
by Narcvana, is not so clears they cannot mean Visunu under that title, 
and I know of no sage of this name mentioned in the Védas, or as being 
connected with them. ‘The change of character these two personages 
M 
