Page:The Hindu Pantheon.djvu/30

8 lord of creatures, is (the Deity) of them collectively. The syllable O’M intends every deity: it appertains to (BRAIIME) the vast one; to (D!vA) God; to (Adhyatma) the superintending soul. Other deities, belonging to these several regions, are portions of the (three) gods; for they are variously named and described, on account of their different operations; but (in fact) there is only One Deity, THE GREAT SOUL, (Mahanatma). He is called the Sun; for he is the soul of all beings; (and) that is declared by the sage: ‘The Sun is the soul of (jagat) what moves, and of (tatnush) that which is fixed.’ Other deities are portions of him; and that is expressly declared by the sage: ‘The wise call fire INDRA, MITRA, and VARUNA,’ &c.

"This passage, taken from different parts of the Veda, shows,” says Mr. COLLBEOIE, “(what is also deducible from other texts of the Indian scriptures, translated in the present and former essays,) that the ancient Hindu religion, as founded on the Indian scriptures, recognises but one God; yet not sufficiently discriminating the creature from the Creator.”—On the Vedas. Asiatic Researches. Vol. VIII. * p 397

In the above quotation, the places of the three deities are said to be the earth, the intermediate region, and heaven; namely, fire, air, and the Sun. In’ the usuaL arrangement of the three deities, viz. BRAHMA, Visuwu, and SIVA, we may, therefore, respectively so apply those terms. VIsHNU S commonly said to be air, spirit, space, as well as the all-pervading Sun. Fire is applied typically, as well as the Sun, to both BRAHMA and SvA. but never, I think, to VISHNU, who is humidity in general. Nor is the earth ever symbolical of SIVA, as it is occasionally both of VISHNU and BRANMA.

Thus, to recapitulate, I have supposed the three great principles to coalesce, and, in a greater or less degree, participate, or not, in these particulars.—

BRAHMA VISHNU )doesnotparVisusu inwhich.)SIvA (ticipate, or I participates Sivi BRAMMA ut remotely.

All three are the Sun and Time; but it is probable, that these distinctions may not bear strict application in every instance.


 * The edition, of the Adatic Researches, referred to in this work, is, as far a.i the eighth volume, the London octavo. The ninth volume not being yet republished in England, I refer, in that instance, to the Cakiata quarto edition. b.