in its state of simple essence; Eesh, is Being exerting energy, and causing the phenomena of the material universe; Kútasth, is Being existing in sensitive creatures in its pure, simple state; and Jiv, is Being in a sentient active state. But, perhaps, it would be more agreeable to the etymology of the words, to call Eesh the principle of energy or power, and Jiv the principle of sensation. Every thing rests on Brimh or Being; but to him is more immediately referred Eesh, or power; and to Kútasth is referred Jiv, or sensation. In common books and language these terms denote separate individual beings; and also in some philosophical systems, Brimh, or Being, and Jiv, that which feels, are considered distinct and different beings; but the Vedantas deny a plurality of beings, and assert that the visible phenomena and sensation, are only accidents of one Infinite Being, though, in order to be understood, they speak of them as distinct existences; hence then it appears that the Vedanta philosophy is distinguished from all the

other systems, by teaching that the universe consists of one undivided indivisible Being, and motion.* Motion includes energy and sensation; energy includes the material world; and sensation includes the moral faculties, and corporeal feelings, as pleasure and pain. This explanation of the distinctions which are constantly recurring in the Vedanta books, and on which the system is grounded, receives no inconsiderable de

gree of support from the following passage in the Panchdashi: Eshwar, or the Lord, is the principle of happiness; Jiv, or the vital soul, is the principle of consciousness ; this distinction is caused by Maia, and these two modes of spirit comprehend the universe. The creation from the beginning to the consummation of all things, proceeds from Eesh, or the Lord; life, from the time of awaking until it cease in the Infinite Being, proceeds from Jiv, or the soul."

*In the work quoted, as translated by Dr. Taylor, it is said, Kutasth and Brimh are different only in name.

these distinctions, also corroborates the explanation we have offered. It is not to point out different substances, or beings, but to conduct the mind to the knowledge of that one and all-pervading essence, in which the modifications exist, from which result the distinctions we observe. Unless the nature of these distinctions were understood, the soul must remain ignorant of its own nature, and continue for ever under the delusion that it is a sensitive, finite, individual being; but when by investigating these distinctions, it comprehends the modifications from which they arise, the delusion is dispelled, and it knows itself to be one, infinite and eternal.”*

It is, however, indubitable, that some of the Hindū philosophers consider the vital soul, as separate and distinct from what they understand by the great universal soul. By this they account for the memory, and apparent intelligence possessed in different degrees by the brute creation, while others account for these by their

* Appendix to the Prabodh Chandro Daya.

system of metempsychosis, or transmigration of souls.

"According to Hindu metaphysics, whatever is the subject of active and moral qualities must have magnitude, for these qualities imply action and change; but what is absolutely without magnitude and figure must be impassible and unchangeable; hence, as the Nyayaicks maintain that the Supreme Being is the immediate agent in the creation of the world, and that perception, desire, and action, are in him permanent qualities, they ascribe to him a principle of invisible magnitude."

"A sect named Sankhya, was founded by a philosopher named Kapila.* It has been noticed by some English writers as advancing the doctrine of materialism; but the Sankhyas believe in the existence of two eternal substances, or beings, the one named Púrúsh, or male, the other Prakrali, or nature. They conceive that Púrúsh, or the male, exists in an eternal state of rest, impassible, and a mere spectator of

* Or Capila.

the motions of the universe. This state of the Supreme Being they illustrate, by saying that he resembles the water-lily, which after the water passes over it, is left in its original condition. The motions of the material world, and also sentient beings, proceed from Prakrali, or nature. The argument by which this opinion is supported is not very clear, or, perhaps, I may not have been able to comprehend it.”*

The Mimangsa doctrines were originally taught " by Jaimini. Kumaril Bhat and Prabhakar, who are mentioned in the play,† were two of his most eminent disciples. There are two divisions of this sect; one named Purva, or former, the other named Uttar, or latter Mimangsa. The Púrva Mimangsa say, that motion is the only being, and that it has existed from eternity, and will exist for ever, producing and maintaining all the phenomena which compose the universe. There is neither

* Appendix to the Prabodh Chandro Daya.

+ Ibid.