thought, the other inert and lifeless, and moving only as it is impelled by spirit. They do not, however, suppose that the world in its present form has existed from eternity, but only the primary matter from which it sprang when operated on by the almighty hand of God. Hence in its atomical condition, it is eternal; in the second, or figured state, perishable."

The combinations, or aggregations, which compose the material universe, are produced by the energy of an Almighty and intelligent cause, who is considered the Supreme Being. Matter is incapable of action, whence it is evident that the motions of material objects are caused by a being different from those objects. Thus the author of the Múktawalli in delivering the opinions of the Nyayaicks, says: Though we have in ourselves the consciousness that I am, I feel pleasure, &c., yet we have no evident knowledge that spirit and matter are different; but this is proved by the following argument:-An instrument requires an operator; thus, without an operator no effect could

result from cutting instruments, as an axe; in like manner, without an operator, no effect would result from the eyes, which are the instruments of vision, hence we infer the existence of an operative Being.”*

Though the Nyayaicks believe that the soul is an emanation from the Supreme Being, they distinguish it in its individual existence from that Being; and observe that in its confined state, and united with matter, it is subject to error, and liable to become the slave of passion, and to effects produced by things not originally in the mind, but external. That the Supreme Spirit, or Being, is eternally blessed and perfect.

Truth and intelligence are the eternal attributes of God, not of the individual soul, which is susceptible both of knowledge and ignorance, of pleasure and pain: therefore, God and the individual soul are distinct; if you deny this, how can you account for the soul being confined to material habitations, and again released from them?

Appendix to the Prabodh Chandro Daya.

S

While embodied in matter, the soul is in a state of imprisonment, and is under the influence of evil passions; but, having by intense study arrived at the knowledge of the natural elements and principles, it attains the place of the Eternal. In this state of supreme bliss, however, its individuality does not cease; but on this point they express themselves very obscurely. They admit that the soul is united to the Supreme Being, but conceive that it still retains the abstract nature of definite or visible existence."* But it seems necessary to know exactly whether the word united be synonymous with, or understood to mean absorbed, which we also find sometimes employed in treating of the same subject. We are disposed to think that the English word "absorbed" is erroneously used, and that the word "united" is only meant in a general sense, as being united with one's family or friends.

On the author asking learned Hindūs,

* Appendix, above quoted.

how, in admitting the souls of mankind to be emanations of the Supreme Being, they accounted for the inertness of infancy, for the mental qualities only unfolding themselves and acquiring force progressively with the growth of the body? How they accounted also for the difference that appears in those qualities in individuals? How they explained the numerous examples to be given, of persons possessing the greatest powers of thought, the most extensive knowledge, the most capacious and retentive memories, being at once deprived of all these by sudden fear, or by some bodily accident? How they accounted for the decline of memory and judgment by age? They severally made no satisfactory answer. To such questions, indeed, no satisfactory answer can ever be made: it has pleased the Creator to set bounds to the scope of human reason, beyond which it cannot reach. We may have a consciousness of things, without being able to explain the causes that produce them.

The dissolution of the world consists in the destruction of the visible forms and qualities of things, but their material essence remains, and from it new worlds are formed by the creative energy of God; and thus the universe is dissolved and renewed in endless succession."*

66

"I think we may infer that the philosophy of the followers of the Vedanta school, is founded on the contemplation of one infinite Being, existing under two states, or modifications. The first, that of a pure, simple, abstract essence, immovable and quiescent; the second, that of being displaying motion or active qualities. Under the first modification he is named Brimh, or the Great Being, and Kútasth, or He who sitteth on high; under the second he is named Eesh, the Lord, and Jiv, the soul; or to adapt this explanation to the division already given of these modifications, and to the example by which they were illustrated, we should say that Brimh, is Being

* Appendix, above quoted,