lations between the senses and their objects, etc., should vary in every creation, in such a way, for example, as that there should exist objects for a sixth sense. Hence, as all Kalpas exist under the same conditions, and as the lords (Hiranyagarbha, etc.) are able to ascertain the conditions which existed in another Kalpa, varieties (of beings) having the same name and form are produced in every creation; and in consequence of this sameness of name and form, even though a revolution of the world in the form of a great creation and a great dissolution is admitted, no contradiction arises affecting the authority of the words of the Veda, etc. Both Sruti and Smriti shew us this sameness of name and form. Here such texts of the Sruti as these may be adduced: The creator formed as before the sun and moon, the sky and the earth, the air and the heaven.' This means that in this Kalpa the supreme Lord fashioned the sun, the moon, and the rest of the world in the same way as they had been fashioned in the former Kalpa.' Again: Agni desired, 'May I be the food-eater of the gods." He offered to Agni [as the deity presiding over] the Krittikās" (the Pleiades) a cake in eight platters.' In this passage the Sruti shews that the two Agnis, he who in the ceremony of sacrifice to the constellation offered the oblation, and he to whom it was offered, had the same name and form. And such Smritis, too, as the following should be examined: 'The Unborn Being gives to those born at the end of the night (i.e. of the dissolution 12) the names of the rishis and their intuitions into the Vedas. 13 Just as on the recurrence of each of the seasons of the year its various characteristics are perceived to be the very same (as they had been before), so too are the things produced at the beginning of the yugas; and the past gods presiding over different objects resemble those who exist at present, and the present (resemble the) past in their names and forms.'"

14

I shall quote a part of Sankara's remarks on the Brahma Sūtra, ii. 1, 36, referred to in the earlier part of the preceding quotation, in which the eternity of the world is affirmed:

11 Krittika-nakshattrābhimāni-devāya Agnaye-Govinda Ananda.

12 S'arvaryy-ante pralayānte-Govinda Ananda.

13 The sense of the last words, which I translate literally, is not very clear. Govinda Ananda says that in the word vedeshu the locative case denotes the object (vedeshv iti vishaya-saptami). Compare the passages quoted above in p. 16 from the Vishnu P. and M. Bh. which partially correspond with this verse.

14 Already quoted from the Vishnu P. in the First Volume of this work, p. 60.

ii. 1, 36. "Upapadyate cha upalabhyate cha" | "upapadyate ma” samsarasya anādityam | ādimattve hi samsārasya akasmād udbhūter muktānām api punaḥ samsārodbhūti-prasangaḥ | akṛitābhyāgama-prasangaś cha sukha-duḥkhādi-vaishamyasya nirnimittatvāt | na cha iśvaro vaishamya-hetur ity uktam | na cha avidyā kevalā vaishamyasya kāranam ekarūpatvāt | rāgādi-kleśa-vāsanākshipta-karmāpekshā tv avidyā vaishamyakari syat | na cha karma antarena sariram sambhavati na cha sariram antarena karma sambhavati iti itaretarāśraya-dosha-prasangaḥ | anăditve tu vējānkura-nyāyena upapatter na kaśchid dosho bhavati |

"It is agreeable to reason, and it is ascertained.' The eternity of the world is agreeable to reason. For on the supposition that it had a beginning, as it came into existence without a cause, the difficulty would arise (1) that those who had obtained liberation from mundane existence might become again involved in it; 15 and (2) that men would enjoy or suffer the recompense of what they had never done, as the inequalities occasioned by happiness and misery, etc., would be causeless. But God is not the cause of this inequality, as we have said (see the comment on Sūtra ii. 1, 34). Nor can ignorance alone be its cause, since ignorance is uniform (whilst conditions are varied). But ignorance, when connected with works induced by the surviving memory of desire and other sources of disquiet, may be the cause of inequality. Further, corporeal existence does not originate without works, nor works without bodily existence: so that (this hypothesis of the world having had a beginning) involves the fallacy of making each of two things depend upon the other. But on the supposition that the world had no beginning, there is no difficulty, as the two things in question may be conceived to have succeeded each other like seed and sprout from all eternity." (See Ballantyne's Aphorisms of the Sankhya, Book i. pp. 60 and 126.)

Page 111, line 2 from the foot; and Page 113, line 11

In the first edition, p. 78, I had translated the word samayādhyushite "in the morning twilight." When revising the translation for the new edition I became uncertain about the sense, and did not advert

15 i.e. as Professor Cowell suggests, if there is no cause for the production of the world, it comes into existence at hap-hazard, and by some chance the liberated may be born again as well as the unliberated.

to the fact that the term is explained in Professor Wilson's Dictionary as denoting "a time at which neither stars nor sun are visible." Professor Cowell has since pointed out that the word occurs in the second of the following verses of Manu, where a rule is given for the interpretation of the Veda in cases such as that referred to by the commentator on the Nyaya Sūtras: ii. 14: Sruti-dvaidham tu yattra syāt tattra dharmāv ubhau smṛitau | ubhāv api hi tau dharmau samyag uktau manishibhiḥ 15. Uaite 'nudite chaiva samayadhyushite tathā | sarvathā varttate yajnaḥ itīyam vaidiki śrutiḥ | "14. In cases where there is a twofold Vedic prescription, both the rites are declared in the Smriti to be binding; since they have been distinctly pronounced by sages to be of equal authority. 15. The Vedic rule is that sacrifice may be performed in all the three ways [indicated in a particular text], viz. when the sun has risen, when it has not risen, and when neither stars nor sun appear, i.e. in the morning twilight." Kullūka says: Surya-nakshatra-varjitaḥ kālaḥ samayadhyushita-śabdena uchyate | "a time devoid of sun and stars is denoted by the word samayādhyushita.

Page 142, lines 14 and 16.

The first of these quotations is from the Brihad Aranyaka Upanishad, i. 4, 10; and the second from the Chhandogya Upanishad, viii. 7, 2.

Page 149, line 6.

For sabdūdīkshiter read śabdād īkshiter.

Page 154, note 140.

Professor Cowell observes on the close of this note that the Sankhya opponent maintains that the metaphor is in every case a real one.

Page 157, line 18.

Professor Cowell remarks that the meaning of the phrase sabda-pramānake 'rthe is not correctly rendered by the translation here given, viz. "where the (proper sense) is established by the words." The author is laying down the general rule that in cases where there is nothing in the purport of any passage in which a particular word occurs to lead the reader to suppose that it is figuratively used, and where consequently the word itself is the only index to the sense, it must be understood in its primary signification. The proper rendering, therefore, is: "Where the sense can only be determined by the word itself."

Page 160, line 18.

For punar-utpattir read punar-anutpattir.

Page 181, lines 7 and 11 from the foot.

I learn from Professors Cowell and Goldstücker that vimatā smṛitiḥ should be rendered not "the variously understood Smriti " but "the Smriti which is here the subject of dispute."

Page 183, note 160, line 1.

With R.V. i. 179, 2, compare R.V. vii. 76, 4, quoted in p. 245.

Page 201, line 21.

The commentator thus explains this verse of the Vishnu Purāṇa (I am indebted to Dr. Hall for a collation of the best MSS. in the India Office Library): Ete cha dveshopaśama-prakārāḥ madhyamādhikārinām eva uktāḥ na tu uttamādhikārinām ity āha "ete" | "bhinnadrisa" bheda-drishṭya | "bhinna-dṛiśām" iti vā pāṭhaḥ | tattra bhinnadarsane "abhyupagamam" angīkāram kṛitvā dveshopaśamopāya-bhedāḥ kathitāḥ | uktānām upāyānām paramārtha-sankshepo mama mattaḥ śrūyatām "In the words 'these notions,' etc.' he tells us that the methods of repressing hatred which have been hitherto declared are those which are followed by the persons who have attained only to the secondary, not to the highest, stage of knowledge. Bhinna-driśa is the same as bhedadṛishṭyū, 'with a view which distinguishes [the Deity from themselves],' or the reading is bhinna-driśām, 'of persons who look [on Him] as distinct.' 'Accepting' (abhyupagamam kṛitvā), i.e. admitting, this opinion regarding a distinctness, 'I (the speaker in the V.P.) have declared these methods of repressing hatred. Now hear from me a summary' of the highest truth in regard to these methods."

Page 225, line 21.

There is a verse in the Vajasaneyi Samhita, xiii. 45, in which also Agni is connected with the creation: Yo Agnir Agner adhi ajayata śokāt pṛithivyāḥ uta vā divas pari | yena prajāḥ Viśvakarmā jajāna tam Agne heḍaḥ pari te vṛinaktu | "Agni, may thy wrath avoid that Agni who sprang from Agni, from the flame of the earth or from that of the sky, by whom Viśvakarman generated living creatures." This verse is quoted and after its fashion explained in the S'atapatha Brāhmaṇa, vii. 5, 2, 21: Atha dakshinato 'jam | " Yo Agnir Agner adhi ajayata" ity

Agnir vai esha | Agner adhyajāyata | "śokāt pṛithivyāḥ uta vā divas pari" iti yad vai Prajāpateḥ śokād ajāyata tad divaś cha prithivyai cha śokād ajāyata | "Yena prajāḥ Viśvakarmā jajāna” iti vāg vai ajo vācho vai prajāh Viśvakarmā jajāna ityādi | "Then [he places] a goat (aja) on the southern side, (saying): That Agni who sprang from Agni:' this goat is Agni and sprang from Agni. From the flame of the earth or from that of the sky:' that which sprang from the flame of Prajāpati sprang from the flame of the earth and of the sky. By whom Viśvakarman generated living creatures:' The goat, [or the Unborn], is Vach (Speech): Viśvakarman generated living creatures from Vach," etc. Compare R. V. i. 67, 5, quoted above in p. 275.

Page 235, line 9.

Add after this the following texts, in which the verbs taksh and jan are applied to the composition of the hymns:

R.V. i. 67, 4. Vindanti im attra naro dhiyam-dhāḥ hṛidā yat tashṭān mantrān aśañsan | "Meditative men find him (Agni) here, when they have uttered hymns of praise fashioned by the heart."

i. 109, 1. Vi hy akhyam manasa vasyaḥ ichhann Indrāgnī jnāsaḥ uta vā sajātān | nānyā yuvat pramatir asti mahyam sa vām dhiyam vājayantīm ataksham | 2. Aśravam he bhūri-dāvaṭṭarā vāṁ vijāmātur uta vā syālāt | atha somasya prayati yuvabhyām Indrāgnī stomam janayāmi navyam "1. Seeking that which is desirable, I beheld [in you], o Indra and Agni, relations or kinsmen. I have no other counsellor than you,-I who have fabricated for you a hymn supplicating food. 2. For I have heard that you are more bountiful than an ineligible son-in-law (who has to purchase his bride), or than a bride's brother; so now, while presenting a libation of Soma, I generate for you a new hymn."

Page 253, line 15

Insert after this the following verse: R.V. x. 66, 5. Sarasvān dhībhir Varuno dhrita-vrataḥ Pūshā Vishnur mahimā Vāyur Aśvinā | brahmakrito amṛitāḥ viśva-vedasaḥ śarma no yamsan trivarutham amhasaḥ | "May Sarasvat with thoughts, may Varuna whose laws are fixed, may Pushan, Vishnu the mighty, Vayu, the Aśvins,-may these makers of prayers, immortal, possessing all resources, afford us a triple-cased protection from calamity."