145 
1877.] G. S. Leonard— The Mythic History of the God Virdj. 
1st.—Bralim , omnipresence or the unlimited essence of god in duration 
and space ; called also turiya or quadruple, for its being the receptacle of 
the three orders and human soul (jivo ). 
2nd. — JPrajnd, omniscience, i. e. intellect or understanding devoid of 
action, whence it is termed inert (nisJcriya). 
3rd. — I'soar a, omnipotence, the active principle, or creative agenev 
and causality of god. 
The second order composed of intellectual beings (Chetanas) possess¬ 
ed of subtle spiritual bodies (sukshma linga sartra) and having the quality 
of passion or affection (rajas,) comprises the three persons of 
ls£.— Sutratma, the undivided spirit or connecting soul of all subtle 
bodies, as Pope expresses it; “Diffused through all, yet in all the same.” 
2nd.' — Hiranya-garbJia or Brahma , the creator of the Universal frame. 
3rd. — Taijasha, the spirit united with the mind in intellection. 
The third order composed of intelligent beings (St hill a San'ras) possess¬ 
ed of concrete and gross bodies, and having the quality of foulness (tamas) 
is also comprised of three persons, according to the universality or indivi¬ 
duality, manifestation or reticence. 
ls£.— Vaisvanara, the universal soul latent in all bodies, as their prime 
automaton or moving principle and allied to material force. 
2nd. — Virdj, the mundane soul obvious in nature as her formal cause. 
3rd. — Vism, the individual soul abiding in every gross body. 
And lastly Jiva, the human soul endued with life and sensation. 
Ward, in his translation of the Vedanta Sara, gives the following de^- 
scriptions of these persons in the Godhead belonging to the threefold triads 
of the Deity: 
“ The active principle dwelling in the collected sum of solid matter is 
called wishwanara or, he who is conscious of self-existence, and Virat, as he 
is held forth or displayed in all creatures, &c.” 
Colebrooke, in speaking of them, begins with the last [Jfvatma], and 
says, “ The soul [as a portion of the divinity] is infinite, intelligent, sen¬ 
tient, and true. It is made to act by the supreme Being, but in conformi¬ 
ty to its previous resolutions : and those again have been produced by a 
chain of causes extending backward apparently to infinity.” [Vide Trans¬ 
actions of the Boyal Asiatic Society, Vol. II, p. 22.] 
Dr. Boer, in the introduction to his translation of the Taittiriya Upa- 
nishad, gives the following compendious sketch from the Vedanta Sara. 
“ The cause of the world, according to Vedanta, the source of all 
reality, and strictly speaking of all reality itself, is Brahm, the supreme 
soul or spirit.” “ It consists of the three qualities of satva, rajas, tamas ? 
which denote the three degrees of its existence, or of its power of mani* 
festation, &c.” “ God in his relation to the totality of ignorance is ornnis- 
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