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G. S. Leonard —The Mythic History of the God Viraj. [No. 2, 
divinse inter se differunt,” and take into consideration tlie internal and 
external relations which they bear to each other. 
The nearest affinity which the Vedanta theology bears to any other, is 
that of Plato, where we have the same number of the orders of Demiurgic 
principles in the Jovial, Adonical, Dionysiacal trinities [Atos, Aioruanoua/, 
’ASoiva lkij], from which many grades and degrees of gods are said to pro¬ 
ceed, as the intellectual, supermundane, mundane, &c., but how far they 
agree with the Vedantic orders is a question which cannot be discussed here. 
Before taking leave of my subject, I will add a few words in anticipa¬ 
tion of the charge of Pantheism, which Virajism may otherwise incur from 
the ubiquity, universal pervasion, and similar attributes of the god. It must 
be borne in mind that Viraj fills the universe in spirit, while Pan the god of 
Pantheism is represented as filling it in substance, as Dr. Jardine says in his 
tract on Theism. “ There are those who identify god with the universe, 
believing that he is immanent in all things, that he is the substance or 
inherent force which shines forth in the sun, organises the various forces of 
nature, lives in the animal and vegetable kingdom, and thinks in the hu¬ 
man mind. This is usually known by the name of Pantheism.” The 
Orphic hymn quoted below describes Pan, as materially and substantially 
diffused in nature like Visvarupa and not in spirit as Viraj. 
* ‘ I call strong Pan, the substance of the whole, 
Etherial, marine, earthly, the total whole, 
Immortal fire ; for all the world is thine 
And all are hut parts of thee, O power divine !” 
In a fragment of Epictetus, we find Chrysippus referring everything to 
Jupiter, and maintaining a rigid Pantheism in these words, that—“ The 
world is, as it were, an animated body, and that god is the governing 
power, and the soul of the whole.” And that “ the world is one of the 
intelligent principles, governing in common with gods and men.” Diogenes 
the Babylonian, in his book concerning Minerva, asserts that, “ the world 
is the same as Jove and comprehends the divinity.” Among the followers 
of Zeno, many assert this Pantheism, by saying “ God is one, the universe 
and its soul.” 
The notion of the spiritual diffusion of Viraj throughout the whole 
expanse of nature occurs in the Orphic hymn to Protogonus, the firstborn 
Aeon, but nothing can be better descriptive of his nature and attributes, 
than what is given in Pope’s Essay on Man, IX. 
“ All are hut parts of one stupendous whole, 
Whose body nature is and god the soul.” 
And in Thomson’s hymn at the end of his “ Seasons.” 
“These as they change, Almighty Father, these 
Are hut the varied God, &c., &c.” 
