the carpenter having his tools in hand, toils and suffers, and laying them aside, rests and is easy, so the soul in conjunction with its instruments is active, and quitting them reposes."

Bhag. Gita, p. 111. "The incorruptible being is likened unto the tree Aswattha, (the Banyan,) whose root is above and whose branches are below, and whose leaves are the Vēds. He who knoweth that, is acquainted with the Veds. Its branches growing from the three qualities, whose lesser shoots are the objects of the organs of sense, spread forth some high and some low. The roots which are spread abroad below, in the regions of mankind, are restrained by action. Its form is not to be found here, neither its beginning, nor its end, nor its likeness. When a man hath cut down this Aswattha, whose root is so firmly fixed, with the strong axe of disinterest, from that time that place is to be sought from whence there is no return for those who find it."

Vishnu Pur., p. 130. "The simpleton, in his inexperience, fancies that the alleviation of hunger, thirst, cold, and the like, is pleasure; but of a truth it is pain; for suffering is pleasure to those whose eyes are darkened by ignorance; whose limbs, exceedingly benumbed, desire pleasure by exercise. The agreeableness of fire is caused by cold; of water, by thirst; of food, by hunger; by other circumstances their contraries are equally agreeable."

Ib. p. 132. "Let us therefore lay aside the angry passions of our race, and so strive that we obtain that perfect, pure, and eternal happiness, which shall be beyond the power of the elements or their duties, which shall be uninterrupted by men or beasts, or by the infirmities of human nature; by bodily sickness and disease, or hatred, envy, malice, passion, or desire; which nothing shall molest, and which every one who fixes his whole heart on Kesáva shall enjoy. Verily I say unto you, that you shall have no satisfaction in various revolutions through this treacherous world, but that you will obtain placidity for ever by propitiating Vishnu, whose adoration is perfect calm."

Ib. p. 210. "Heaven is that which delights the mind; hell is that which gives it pain: hence vice is called hell, virtue is called heaven. The self-same thing is applicable to the production of pleasure or pain, of malice or of anger. Whence then can it be considered as essentially the same with either? That which at one time is a source of enjoyment, becomes at another the cause of suffering: and the same thing may at

different seasons excite wrath or conciliate favor. It follows, then, that nothing is in itself either pleasurable or painful; and pleasure and pain, and the like, are merely definitions of mind."

Ib. p. 568. " O Lord, I have been whirled round in the circle of worldly existence for ever, and have suffered the three classes of affliction, and there is no rest whatever. I have mistaken pains for pleasures, like sultry vapors for a pool of water and their enjoyment has yielded me nothing but sorrow. The earth, dominions, forces, treasures, friends, children, wife, dependants, all the objects of sense, have I possessed, imagining them to be sources of happiness; but I found that in their changeable nature, O Lord, they were nothing but vexation. Where, then, is everlasting repose? Who without adoring thee, who art the origin of all worlds, shall attain, O supreme deity, that rest which endures for ever? Addicted to sensual objects, through thy delusions I revolve in the whirlpool of selfishness and pride: and hence I come to thee, as my final refuge, . . . desiring the fulness of felicity, emancipation from all existence."

Action is not to be avoided, since this also would be to make a motive, and thus a reality, of the Outward. We are not to seek favorable circumstances even for study or devotion, but to hold ourselves passive, whether our position determine us to act, or not:

Bhag. Gita, p. 57. "Both the desertion and the practice of works are equally the means of extreme happiness; but of the two the practice of works is to be distinguished above the desertion."

Ib. p. 40. "Let the motive be in the deed, and not in the event. Be not one whose motive for action is the hope of reward. Let not thy life be spent in inaction. Depend upon application, perform thy duty, abandon all thought of the consequence, and make the event equal, whether it terminate in good or evil."

Ib. p. 131. "The duties of a man's own particular calling, although not free from faults, are far preferable to the duty of another, let it be ever so well pursued. A man by following the duties which are appointed by his birth, doeth no wrong. A man's own calling, with all its faults, ought not to be forsaken. Every undertaking is involved in its faults, as the fire in its smoke."

Ib. p. 44. "The man enjoyeth not freedom from action,

from the non-commencement of that which he hath to do; nor doth he obtain happiness from a total inactivity. No one ever resteth a moment inactive. Every man is involuntarily urged to act by those principles which are inherent in his nature. The man who restraineth his active faculties, and sitteth down with his mind attentive to the objects of his senses, is called one of an estrayed soul, and the practiser of deceit. So the man is praised, who, having subdued all his passions, performeth with his active faculties all the functions of life, unconcerned about the event. Perform the settled functions; action is preferable to inaction. The journey of thy mortal frame may not succeed from inaction. This busy world is engaged from other motives than the worship of the Deity. Abandon then, O son of Kõontee, all selfish motives, and perform thy duty for him alone."

Ib. p. 58. "The man who, performing the duties of life, and quitting all interest in them, placeth them upon Brahm, the Supreme, is not tainted by sin; but remaineth like the leaf of the lotus unaffected by the waters. Practical men,

who perform the offices of life but with their bodies, their minds, their understandings, and their senses, and forsake the consequence for the purification of their souls; and although employed, forsake the fruit of action, obtain infinite happiness: whilst the man who is unemployed, being attached to the fruit by the agent desire, is in the bonds of confinement. The man who hath his passions in subjection, and with his mind forsaketh all works, his soul sitteth at rest in the nine-gated city of its abode, neither acting nor causing to act."

Ib. p. 110. "He, O son of Pandoo, who despiseth not the light of wisdom, the attention to worldly things, and the distraction of thought, when they come upon him, nor longeth for them when they disappear, such a one hath sur

mounted the influences of the qualities."

Ib. p. 53. "Wise men call him a Pandeet, whose every undertaking is free from the idea of desire, and whose actions are consumed by the fire of wisdom. He abandoneth the desire of a reward of his actions; he is always contented and independent; and although he may be engaged in a work, he, as it were, doeth nothing. He is unsolicitous, of a subdued mind and spirit, and exempt from every perception; and, as he doeth only the offices of the body, he committeth no offence. He is pleased with whatever he may by chance obtain; he hath gotten the better of duplicity, and he is free from envy.

He is the same in prosperity and adversity; and although he acteth, he is not confined in the action. The work of him who hath lost all anxiety for the event, who is freed from the bonds of action, and standeth with his mind subdued by spiritual wisdom, and who performeth it for the sake of worship, cometh altogether unto nothing."

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Ib. p. 116. [The evil and foolish] "trust to their carnal appetites, which are hard to be satisfied; are hypocrites, and overwhelmed with madness and intoxication. Because of their folly they adopt false doctrines, and continue to live the life of impurity. They abide by their inconceivable opinions, even unto the day of confusion, and determine within their own minds that the gratification of the sensual appetites is the supreme good. Fast-bound by the hundred cords of hope, and placing all their trust in lust and anger, they seek by injustice the accumulation of wealth, for the gratification of their inordinate desires. This, to-day, hath been acquired by me. I shall obtain this object of my heart. This wealth I have, and this shall I have also. This foe have I already slain, and others will I forthwith vanquish. I am Eeswar, and I enjoy ; I am consummate, I am powerful, and I am happy; I am rich, and I am endued with precedence amongst men; and where is there another like unto me? I will make presents at the feasts and be merry.' In this manner do those ignorant men talk, whose minds are thus gone astray. Confounded with various thoughts and designs, they are entangled in the net of folly; and being firmly attached to the gratification of their lusts, they sink at length into the hell of impurity."

Bodily existence and individuality being unreal, the individual is in reality a part of the Infinite: there is no qualitative distinction:

Brahme-Sútra. (Colebrooke's Essays, I., 354.) "The soul is a portion of the supreme ruler, as a spark is of fire. The relation is not as that of master and servant, ruler and ruled, but as that of whole and part. He does not, however, partake of the pain and suffering of which the individual soul is conscious, through sympathy, during its association with body; so solar or lunar light appears as that which it illumines, though distinct therefrom. As the sun's image reflected in water is tremulous, quaking with the undulations of the pool, without, however, affecting other watery images, nor the solar orb itself; so the sufferings of one individual affect not another, nor the supreme ruler."

In truth, however, there is no real distinctness, even quantitative. The individual, then, is God:

Vishnu Pur., p. 258. "Do thou, O king, who knowest what duty is, regarding equally friend and foe, consider yourself as one with all that exists in the world. That One, which here is all things, is Achyuta (Vishnu); than whom there is none other. He is I: he is thou: he is all: this universe is his form. Abandon the error of distinction."

Ib. p. 255. "Man (the soul of man) goeth everywhere, and penetrates everywhere, like the ether; and is it rational to inquire where it is? or whence or whither thou goest? I am neither going nor coming; nor is my dwelling in any one place; nor art thou, thou; nor are others, others; nor am I, I.”

Ib. p. 247. "The pure, imperishable soul, tranquil, void of qualities, preeminent over nature, is one, without increase or diminution, in all bodies."

Ib. p. 139. "Gods, men, animals, birds, reptiles, all are but forms of one eternal Vishnu, existing as it were detached from himself. . It were idle to talk of friend

or foe in Govinda (Vishnu), who is the supreme soul, lord of the world, consisting of the world, and who is identical with all beings. The divine Vishnu is in thee, father, in me, and in all everywhere else; hence how can I speak of friend or foe, as distinct from myself?. By him who knows this, all the existing world, fixed or movable, is to be regard ed as identical with himself, as proceeding alike from Vishnu, assuming a universal form. When this is known, the glorious god of all, who is without beginning or end, is pleased; and when he is pleased, there is an end of affliction."

Ib. p. 251, et seq. "The great end of all is Soul: One, pervading, uniform, perfect, preeminent over nature, exempt from birth, growth and decay, omnipresent, undecaying, made up of true knowledge, independent, and unconnected with unrealities, with name, species, and the rest, in time present, past, or to come. The knowledge that this spirit, which is essentially one, is in one's own and in all other bodies, is the great end, or true wisdom, of one who knows the unity and the true principles of things.'

By study and devotion the wise man may arrive at the truth of this identity with God, and then, all the reason of his finiteness being removed, he becomes in truth God.

Ib. p. 139, et seq. [A young man, son of the king of the Daityas, a race of Titans continually at war with the gods,