as well as future mansions, where the Moon effects purification and where the Sun shines. By him Gods of several descriptions, all celestial beings subordinate to those Gods, mankind, animals, birds, both breath and peditum, wheat and barley, austerity, conviction, truth, duties of ascetics, and rules for conducting human life, were created.-From him seven individual senses within the head proceed, as well as their seven respective inclinations towards their objects, their seven objects, and ideas acquired through them, and their seven organs (two eyes, two ears, the two passages of nose and mouth), in which those senses are situated in every living creature, and which never cease to act except at the time of sleep.

From him, oceans and all mountains proceed, and various rivers flow: all vegetables, tastes, (consisting of sweet, salt, pungent, bitter, sour, and astringent) united with which the visible elementary substance encloses the corpuscle situate in the heart.*-The Supreme existence is himself all-rites as well as their rewards: He therefore is the Supreme and Immortal: He who knows him (O beloved Pupil) as residing in the hearts of all animate Beings, disentangles the knot of ignorance in this world.

End of the first section of the second Moondukum.

This corpuscle is supposed to be constituted of all the various elements that enter into the composition of the animal frame. Within it the soul has its residence, and acting upon it, operates through its medium in the whole system. To this corpuscle the soul remains attached through all changes of being, until finally absorbed into the supreme intelligence.

D

God, as being resplendent and most proximate to all creatures, is styled the operator in the heart; he is great and all-sustaining; for on him rest all existences, such as those that move, those that breathe, those that twinkle, and those that do not. Such is God. You all contemplate him as the support of all objects, visible and invisible, the chief end of human pursuit. He surpasses all human understanding, and is the most pre-eminent. He, who irradiates the Sun and other bodies, who is smaller than an atom, larger than the world, and in whom is the abode of all the divisions of the universe, and of all their inhabitants, is the eternal God; the origin of breath, speech, and intellect, as well as of all the senses. He, the origin of all the senses, the true and unchangeable Supreme Being, should be meditated upon; and do thọu (O beloved pupil) apply constantly thy mind to him. Seizing the bow found in the Oopunishuds, the strongest of weapons, man shall draw the arrow (of the soul), sharpened by the constant application of mind to God. Do thou (O pupil), being in the same practice, withdrawing all the senses from worldly objects, through the mind directed towards the Supreme Being, hit the mark which is the eternal God. The word Om, signifying God, is represented as the bow, the Soul as the arrow, and the Supreme Being as its aim, which a man of steady mind should hit: he then shall be united to God as the arrow to its mark. In God, heaven, earth, and space reside, and also intellect, with breath and all the senses. Do you strive to know solely the ONE Supreme Being, and forsake all other discourse; because this (a true knowledge respect

ing God) is the only way to eternal beatitude. The veins of the body are inserted into the heart, like the radius of a wheel into its nave. There the Supreme Being, as the origin of the notion of individuality, and of its various circumstances, resides; Him through the help of Om, you all contemplate. Blessed be ye in crossing over the ocean of dark ignorance to absorption into God. He who knows the universe collectively and distinctively, whose majesty is fully evident in the world, operates within the space of the heart, his luminous abode.

He is perceptible only by intellect; and removes the breath and corpuscle, in which the soul resides, from one substance to another; supporting intellectual faculties, he is seated in the heart: Wise men acquire a knowledge of him, who shines eternal, and the source of all happiness, through the pure knowledge conveyed to them by the Veds and by spiritual fathers.—God, who is all in all, being known to man as the origin of intellect and self-consciousness, every desire of the mind ceases, all doubts are removed, and effects of the good or evil actions committed, now or in preceding shapes, are totally annihilated, The Supreme Being, free from stain, devoid of figure or form, and entirely pure, the light of all lights, resides in the heart, his resplendently excellent seat: those discriminating men, who know him as the origin of intellect and of self consciousness, are possessed of the real notion of God. Neither the sun nor the moon, nor yet the stars, can throw light on God: even the illuminating lightning cannot throw light upon him, much less can limited fire give him light: but they all imitate him, and all

borrow their light from him.--God alone is immortal: he extends before, behind, to the right, to the left, beneath and above. He is the Supreme, and all in all. End of the 2d Moondukum.

Two birds (meaning God and the soul), cohabitant and co-essential, reside unitedly in one tree, which is the body. One of them (the soul) consumes the variously tasted fruits of its actions; but the other (God), without partaking of them, witnesses all events.

The soul so pressed down in the body, being deluded with ignorance, grieves at its own insufficiency; but when it perceives its cohabitant, the adorable Lord of the universe,* the origin of itself, and his glory, it feels relieved from grief and infatuation. When a wise man perceives the resplendent God, the Creator and Lord of the universe, and the omnipresent prime cause, he then, abandoning the consequences of good and evil works, becomes perfect, and obtains entire absorption. A wise man knowing God as perspicuously residing in all creatures, forsakes all idea of duality; being convinced that there is only one real existence, which is God. He then directs all his senses towards God alone, the origin of self-consciousness, and on him exclusively he places his love, abstracting at the same time his mind

*The difference between God, the intellectual principle, and the Soul, the individual intellect, subsists as long as the idea of self-individuality is retained; like the distinction between finite and infinite space, which ceases as soon as the idea of particular figure is done away.

from all worldly objects by constantly applying it to God: the person so devoted is reckoned the most perfect among the votaries of the Deity.-Through strict veracity, the uniform direction of mind and senses, and through notions acquired from spiritual teachers, as well as by abstinence from sexual indulgence, Man should approach God, who, full of splendour and perfection, works in the heart; and to whom only the votaries freed from passion and desire can approxi

mate.

He who practises veracity prospers, and not he who speaks untruths: the way to eternal beatitude is open to him who without omission speaketh truth. This is that way through which the saints, extricated from all desires, proceed to the supreme existence, the consequence of the observance of truth. He is great and incomprehensible by the senses, and consequently his nature is beyond human conception. He, though more subtle than vacuum itself, shines in various ways -From those who do not know him, he is at a greater distance than the limits of space, and to those who acquire a knowledge of him, he is most proximate; and while residing in animate creatures he is perceived obscurely by those who apply their thoughts to him. He is not perceptible by vision, nor is he describable by means of speech neither can he be the object of any of the other organs of sense; nor can he be conceived by the help of austerities or religious rites: but a person whose mind is purified by the light of true knowledge, through incessant contemplation, perceives him the most pure God. Such is the invisible Supreme Being: he should be observed in the heart,