1884.] 
R. Mitra —Psychological Tenets of the Vaishnavas. 
117 
difference therefore is not essential. In support of this, a verse is para¬ 
phrased from the Gita which says, Each beholds God in the same 
way in which he reflects on Him,” {yddriU bhdvand yasya tddrig eva 
tasya sva7'upam da^'sanam ). 
In the course of his work the author enters frequently into the question 
as to how the Unconditioned Divine Soul, formless, qualityless, and all-per¬ 
vading, makes itself conditioned in incarnations? As a devout Vaish- 
nava, believing with all his faith Chaitanya to be the sum total of Divinity 
in a human form, he cannot deny that God descends on earth in human 
flesh, and yet he cannot raise his voice against the great teacher of hi s 
faith who has upheld the nondual doctrine, and he gets out of the dif¬ 
ficulty by saying, “ Verily Brahma is of the form of truth, intelligence 
and joy, but to extend his grace to his devotees he appears in substantial 
forms”,* and fortifies his position by a number of quotations. The dogma 
is of course as old as that of incarnation, and needs no amplification here. 
Nor need I say anything on the logical consistency of the arguments by 
which the various reconciliations are effected. The work is intended for 
men of devout faith, and logic in their case is often quite different from 
what it is to ordinary common sense. 
\J C\ 
