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 rigorous and intense abstraction." But this Rishi avowed himself unable to say anything of creation, or even to know whether there was a creator. "Even its ruler in the highest heaven may not be in possession of the great secret." Explaining this passage, a commentator, writing at a much later date, observes that "the last verse of the hymn declares that the ruler of the universe knows, or that even he does not know, from what material cause this visible world arose, and whether that material cause exists in any definite form or not. That is to say, the declaration that 'he knows,' is made from the stand-point of that popular conception which distinguishes between the ruler of the universe and the creatures over whom he rules; while the proposition that 'he does not know' is asserted on the ground of that highest principle which, transcending all popular conceptions, affirms the identity of all things with the supreme Soul, which cannot see any other existence as distinct from itself" (O. S. T., vol. v. pp. 363, 364).

In this sentence the commentator correctly points out the distinction between the Unknown Cause of philosophic thought and the gods of popular theology, the latter being limited, and having the universe outside of and objective to them, the former comprehending it within itself, and having nothing objective whatever. And he perceives apparently that these are but different modes of conceiving the same Ultimate Essence, dependent on the varying representative capacities of those by whom they are employed.

In India, as elsewhere, this Ultimate Essence had no proper name. Sometimes it is spoken of as "That." Thus, in a passage quoted by Dr. Muir from the Taittirīya Brahmana we find the following: "This [universe] was not originally anything. There was neither heaven, nor earth, nor atmosphere. That being non-existent (asat) resolved 'Let me be.' That became fervent," and so forth. Hereupon the commentator states that "the Supreme Spirit was non-existent only in respect of name and form, but that nevertheless it was really existing (sat)" (O. S. T., vol. v. p. 366).

Prof. Max Müller, in his essay on the Veda, has observed that after naming the several powers of nature, and worshiping them as gods, the ancient Hindu found that there was yet