HINDO OSTAN, 127 
“ Of that foul, the places of recreation are three ; and 
the modes of deep, as many: this (pointing to the right 
eye) is a place of recreation; this (pointing to the throat) 
is [alfo] a fituation of enjoyment; this (pointing to the 
heart) is [likewife] a region of delight. 
“Thus born [as the animating fpirit], he difcriminated 
the elements, [remarking] “ What ell’e [but him] can I 
here affirm [to exiit'J and he contemplated this [think¬ 
ing] perfon, the valfc expanfe, [exclaiming] It nave I 
feen. Therefore is he named it-seeing (idam-dra) : iT- 
seeing is indeed his name: and him, being it-sf.eing, 
they call,-by a remote appellation, Indra; for the gods 
generally delight in the concealment of their name. The 
gods delight in privacy. 
“ This [living principle] is firft, in man, a fetus, or 
productive feed, which is the effence drawn from all the 
members [of the body] : thus the man nouriffies himfelf 
within himfelf. But, when he emits it into woman, he 
procreates that [fetus] : and fuch is its JirJl birth. 
“ It becomes identified with the woman; and, being 
fuch as is her own body, it does not deftroy her. She 
cherifhes his ownfelf, thus received within her; and, as 
nurturing him, fhe ought to be cherifhed [by him]. The 
woman nourifhes that fetus: but he previoufly cherifhed 
the child, and further does lo after its birth. Since he 
fupports the child before and after birth, he cheriflies 
himfelf: and that, for the perpetual fucceffion of perfons; 
for thus are thefe perfons perpetuated. Such is his frcond 
birth. 
“This [fecond] feif becomes his reprefentative for holy 
afts [of religion] : and that other [feif], having fulfilled 
its obligations, and completed its period of life, deceafes. 
Departing hence, he is born again [in lome other fhape] : 
and fuch is his third birth. 
“ This was declared by the holy fage: Within the 
womb I have recognifed all the fucceffive births of thefe 
deities. A hundred bodies; like iron chains, hold me 
down: yet, like a falcon, I fwiftly rife. Thus fpoke 
Vamadeva, repofing in the -womb : and, polfefling this 
[intuitive] knowledge, he role, after burliing that cor¬ 
poreal confinement; and, afcending to the blifsful region 
of heaven, [ fvarga , place of celeftial blifs,] he attained 
every wifli, and became immortal. He became immortal. 
“ What is this foul ? that we may worfliip him. Which 
is the foul ? Is it that by which [a man fees] ? by which 
he hears ? by which he fmells odours ? by which he utters 
lpeech ? by which he difcpiminates a pleafant or unplea- 
fimt tafte ? Is it the heart [or under Handing] ? or the 
mind [or will] ? Is it fenfation ? or power ? or diicrimi- 
nation ? or comprehenfion ? or perception ? or retention ? 
or attention ? or application? or hafte [or pain] ? or-me¬ 
mory? oraffent? or determination ? or animal action ? or 
wiffi ? or defire ? 
“ All thofe are only various names of apprehenfion. 
But this [foul, confining in the faculty of apprehenfion,] 
is Brahma; he is Indra; he is (Prajapati) the lord of 
creatures: t’nefe gods are he ; and lb are the five pri¬ 
mary elements, earth, air, the etherial fluid, water and 
light: thele, and the lame joined with minute objects 
and other feeds [of exiftence], and [again] other [beings] 
produced from eggs, or borne in wombs, or originating 
in hot moifture, or fpringing from plants ; whether horfes, 
or kine, or men, or elephants, whatever lives, and walks 
or flies, or whatever is immoveable [as herbs and trees] : 
all that is the eye of intelligence. On intclleH [every thing] 
is founded: the world is the eye of intellect ; and intel¬ 
lect is its foundation. Intelligence is (BrahmeJ the 
GREAT ONE. 
“ By this [intuitively] .intelligent foul, that fage afcend- 
ed from the prelent world to the blifsful region of heaven ; 
and, obtaining all his wifhes, became immortal. He be¬ 
came immortal. 
“ May my fpeech be founded on underftanding: and 
my mind be attentive to my utterance. Be thou mani- 
fefted to me, O lelf manifefted [intellect] ! For my lake, 
[O fpeech and mind !] approach this Veda. May what 
I have heard be uniorgotfen : day and night may I be¬ 
hold this, which I have ftudied. Let me think the reality: 
let me fpeak the truth. May it preferve me ; may it 
preferve the teacher: me may it preferve: the teacher may 
it preferve; may it preferve the teacher .” 
On the First Man. —“This [variety of forms] was, 
before [the production of body], foul, bearing a human 
fhape. Next, looking around, that [primeval being] faw 
nothing but himfelf; and he, firft, laid “ I am I.” There¬ 
fore, his name was “ I:” and, thence, even now, when 
called, [a man] firft anfwers “ It is I,” and then declares 
any other name which appertains to him. 
“ Since he, being anterior to all this [which feeks fu- 
premacy], did confume by fire all finfnl [obftacles to his 
own fupremacy], therefore does the man, who knows this 
[truth], overcome him who feeks to be before him. 
“ He felt dread ; and, therefore, man fears, when alone. 
But h.e reflected, “ Since nothing exifts befides myfelf, 
why fhould I fear?” Thys his terror departed from him ; 
for what fhould he dread, fince fear mult be of another? 
“ He felt not delight; and, therefore, man delights not, 
when alone. He wifhed [the exiltence of] another; and 
inftantly he became fuch as is man and woman in mutual 
embrace. He caufed this, his own feif, to fall in twain ; 
and thus became a hufband and a wife. Therefore, was 
this [body fo feparated], as it were an imperfeCt moiety 
of himfelf: for fo Yajnyawalcya has pronounced it. This 
blank, therefore, is completed by woman. He approached 
her; and, thence, were human beings produced.” 
Definition of Brahme, in the neuter ; from the 
Black. Yajur-Veda. —“ Bhrigu, the offspring of Vanina, 
approached his father, faying, ‘ Venerable [father] ! make 
known to me Brahme.’ Varuna propounded thefe: name¬ 
ly, food [or body], truth [or life], fight, hearing, mind 
[or thought], and fpeech : and thus proceeded : “ That,, 
whence all beings are produced; that, by which they live 
when born; that, towards which they tend; and that, 
into which they pafs , do thou feek ; [for] that is Brahme.” 
“ He meditated [in] devout contemplation; and, hav¬ 
ing thought profoundly, he recognifed food [or body] to 
be Brahme: for all beings are indeed produced from food ; 
when born, they live by food ; towards food they tend ; 
they pafs into food. This he comprehended; [but. yet 
unfatisfied,] he again approached his father Varuna, fay- 
ing, ‘ Venerable [father] ! make known to me Brahme.’ 
Varuna replied, “ Seek the knowledge of Brahme by de¬ 
vout meditation : Brahme is profound contemplation.” 
“ Having deeply meditated, he difcovered breath [or 
life] to be Brahme; for all thefe beings are indeed pro¬ 
duced from breath; when born, they live by breath ; to¬ 
wards breath they tend ; they pals into breath. This lie 
underftood : [but] again he approached his father Varuna, 
faying, ‘ Venerable' [father] ! make known to me Brahme.’ 
Varuna replied, “ Seek him by profound meditation ; 
Brahme is that.” 
“ He meditated in deep contemplation, and difcovered 
intelleB to lie Brahme : for all thefe beings are indeed 
produced from intellect; when born, they live by intel¬ 
lect; towards intellect they tend; and they pafs into in¬ 
tellect. This he underftood: [but] again he came to his 
father Varuna, faying, e Venerable [father] ! make known 
to me Brahme.’ Varuna replied, “ Inquire by devout 
contemplation: profound meditation is Brahme.” 
“ He thought deeply; and, having thus meditated [with] 
devout contemplation, he knew Ananda [or felicity] to 
be Brahme : for all thefe beings ai'e indeed produced 
from plealure; when born, they live by joy; they tend 
towards happinefs; they pafs into felicity. 
“ Such is the fcience which was attained by Bhrigu, 
taught by Varuna, and founded on the fupreme etherial 
fpirit. He who knows this, refts on the fame fupport ; 
is endowed with [abundant] food ; and becomes [a blazing- 
fire], which conlumes food: great he is by progeny, by 
cattle. 
