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ifi6 HIM D O O S T A N. 
verfe, does indeed know; but not another can poffefs 
that knowledge. 
“ That victim, who was wove with threads on every 
fide, and ftretched by the labours of a hundred and one 
gods, the fathers, who wove and framed and placed the 
warp and woof, do worfhip. The [firft] male fpreads and 
encompafies this [web;] and difplays it in this world and 
in heaven : thefe rays [of the creator] aflembled at the altar, 
and prepared the holy drains,, and the threads of the warp. 
“ What was the fize of that divine vibtim, whom all the 
gods facrificed ? What was his form ? what the motive ? 
the fence ? the metre ? the oblation ? and the prayer ? 
Firll was produced the Gayatri joined wdth fire; next the 
lun (Savitri) attended by UJhnih ; then the fplendid moon 
with Anujhtubh, and with prayers; while Vrihati accom¬ 
panied the elocution of Vrihafpati. Virati was fupported 
by the fun and by water (Mitra and Varunda;) but the 
[middle] portion of the day and Trijhtubh were here the 
attendants of Indra; Jagati followed all the gods ; and by 
that [univerfal] facrifice, fages and men were formed.” 
The hundred and one gods, who are the agents in the 
framing of the univerfe typified by a facrifice, arc, accord¬ 
ing to this commentator, the years of Brahma’s life, or ra¬ 
ther his afflations perfonified in the form of Angiras, &c. 
The feven fages who inftituted facrifices in imitation of 
the primeval type, are Marichi, and others. Gayatri, UJh- 
nith, See. are names of metres, or of the various lengths of 
itanzas and mealured verfes, in the Vedas. [The words 
between crotchets, were neceffarily added by the tranfla- 
tor, to make the fenfe obvious and uniform.] 
From the White Yajur-Veda.—“He, prior to whom, 
nothing was born; and who became all beings; himfelf 
the lord of creatures, with a [body compofed of] fixteen 
members, being delighted by creation, produced the three 
luminaries [the fun, the moon, and fire]. 
“ To what God ftiould we offer oblations, but to him, 
who made the fluid Iky and folid earth, who fixed the- fo- 
lar orb ([war), and celeftial abode (naca), and who framed 
drops [of rain] in the atmofphere ? To what God fltould 
we offer oblations, but to him, whom heaven and earth 
mentally contemplate, while they are ftrengthened and 
embelliihed by offerings, and illuminated by the fun rifen. 
above-them. 
“ The wife man views that myfferious [being] ; in whom 
the univerfe perpetually exiffs, refting on that foie fupport. 
In him, this [world] is abforbed ; from him, it iffues ; in 
creatrrfes, he is twined and wove, with various forms of 
exiftence. Let the wife man, who is converfant with the 
import of revelation, promptly celebrate that immortal 
being, the myfterioufiy-exifting and various abode ; he, 
who "knows its three dates [its creation, continuance, and 
deftrudiion], which are involved in myftery, is father of 
the father. That [Brahme,'] in whom the gods attain 
immortality, while they abide in the third [or celeftial] 
region, is our venerable parent, and the providence which 
governs all worlds.” 
On the Universal Soul: from the Aitareva Aran- 
ya .— “Originally this [univerfe] was indeed soul only; 
nothing elfe whatfoever exifted, adtive [or inactive.] He 
thought, “I will create worlds:” thus he created thefe 
[various] worlds; water, light, mortal [beings] and the 
waters. That “ water,” is the [region] above the heaven, 
which heaven upholds ; the atmofphere comprifes light; 
the earth is mortal; and the regions' below are “ the 
waters.” 
“ He thought, “ Thefe are indeed worlds; I will create 
guardians of "worlds.” Thus he drew from the waters, 
and framed, an embodied being, [or human form.] He 
viewed him ; and of that being, fo contemplated, the 
mouth opened as an egg ; from the mouth, fpeech iffued; 
from fpeech, fire proceeded. The nollrils fpread; from 
the noitriis, breath paffed ; from breath, air was propa¬ 
gated. The eyes opened ; from the eyes, a glance iprung; 
from that glance, the fun was produced. The ears di¬ 
lated; from the ears came hearkening; and from that,; 
the regions of fpace. The Ikin expanded ; from the Ikin, 
hair role; from that, grew herbs and trees. The breaft 
opened ; from the breaft, mind iffued; and, from mind, 
the moon. The navel burft ; from the navel, came de¬ 
glutition ; from that, death. The generative organ burft; 
thence flowed productive feed; whence waters drew 
their origin. 
“Thefe deities, being thus framed, fell into this vaft 
ocean; and to him they came with thirft and hunger; 
and him they thus addreffed : “Grant us a [finaller] 
fize, wherein abiding we may eat food.” He offered to 
them [the form of] a cow; they faid, “ That is not fuffi- 
cient for us.” He exhibited to them [the form of] a 
horfe; they laid, “Neither is that lufficient for us.” He 
lliowed them the human form; they exclaimed: “Well 
done! ah! wonderful!” Therefore man alone is [pro¬ 
nounced to be] well formed. 
“ He bade them occupy their refpective places. Fire, 
becoming fpeech, entered the mouth. Air, becoming- 
breath, proceeded to the noftrils. The lun, becoming 
fight, penetrated the eyes. Space became hearing, and 
occupied the ears. Kerbs and trees became hair, and fill¬ 
ed the Ikin. The moon, becoming mind, entered the 
breaft. Death, becoming deglutition, penetrated the na¬ 
vel ; and water became productive feed, and occupied the 
generative organ. 
“ Hunger and thirftaddreffed him, faying, Aflign us [our 
places.] He replied : You I diltribute among thefe dei¬ 
ties ; and I make you participant with them. Therefore 
is it, that to whatever deity an oblation is offered, hunger and 
thirji participate with him. 
“ He reflected, Thefe are worlds, and regents of worlds: 
for them I will frame food. He viewed the waters; from 
waters, fo contemplated, form iffued; and food is form, 
which was fo produced. 
“ Being thus framed, it turned away, and fought to 
flee. The [primeval] man endeavoured to feize it by 
fpeech ; but could not attain it by his voice : had he 
by voice taken it, [hunger] would be fatisfied by naming 
food. He attempted to catch it by his breath ; but 
could not inhale it by breathing; had he by inhaling- 
taken it, [hunger] would be fatisfied by fmelling food. 
He fought to fnatch it by a glance ; but could not fur- 
prile it by a look; had he feized it by the fight, [hun¬ 
ger] would be fatisfied by feeing food. He attempt¬ 
ed to catch it by hearing; but could not hold it by 
liftening; had he caught it by hearkening, [hunger] 
would be fatisfied by hearing the name of food. He en¬ 
deavoured to feize it by his Ikin; but could not reftrain 
it by his touch; had he feized it by contadf, [hunger], 
would be fatisfied by touching food. He wifired to reach 
it by the mind; but could not attain it by thinking ; 
had he caught it by thought, [hunger] would be fiitis- 
fied by meditating on food. He wanted to feize it by the 
generative organ, but could- not fo hold it; had he thus 
feized it, [hunger] would be fatisfied by emilfion. Lall- 
ly, he endeavoured to catch it by deglutition ; and thus 
he did fwallow it; that air, which is lb drawn in, feizes 
food ; and that very air is the bond of life. 
“ He [the univerfal foul] reflected “ How can this 
[body] exift without me ?” He confidered by which ex¬ 
tremity he fliould penetrate. He thought, “ If [without 
me] fpeech difcourle, breath inhale, and fight view; if 
hearing hear, ikin feel, and mind nfeditate; if deglutition 
fwallow, and the organ of generation perform its func¬ 
tions; then who am 1 ?” 
“ Parting the future [/ms], he penetrated by this 
route. That opening is called the future (vidriti), and 
is the road to beatitude (nandana J ."—Hence the Hindoos 
believe, that the lbul, or confcious life, enters the body, 
througn the fagittal future; lodges in the brain; and may 
contemplate, through the fame opening, the divine per- 
fedlions. Mind, or the realbning faculty, is reckoned to 
be an organ of the body, fituated in the heart. 
“Of 
