passages as the following as intending the production of the chief principle (Pradhána). "There was neither day nor night, nor sky nor earth, nor darkness nor light, nor any other thing, save only One, unapprehensible by intellect, or That which is Brahma and Pumán (spirit) and Pradhána (matter) 16." The two forms which are other than the essence of unmodified Vishńu, are Pradhána (matter) and Purusha (spirit); and his other form, by which those two are connected or separated, is called Kála (time) 17. When discrete substance is aggregated in crude nature, as in a foregone dissolution, that dissolution is termed elemental (Prákrita). The deity as Time is without beginning, and his end is not known; and from him the revolutions of creation, continuance, and dissolution unintermittingly succeed: for when, in the latter season, the equilibrium of the qualities (Pradhána) exists, and spirit (Pumán) is detached from matter, then the form of Vishńu which is Time abides 18. Then the

supreme Brahma, the supreme soul, the substance of the world, the lord of all creatures, the universal soul, the supreme ruler, Hari, of his own will having entered into matter and spirit, agitated the mutable and immutable principles, the season of creation being arrived, in the same manner as fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself: so the Supreme influenced the elements of creation 19. Purushottama is both the agitator and

the thing to be agitated; being present in the essence of matter, both when it is contracted and expanded 20. Vishńu, supreme over the supreme, is of the nature of discrete forms in the atomic productions, Brahmá and the rest (gods, men, &c.)

Then from that equilibrium of the qualities (Pradhána), presided over by soul 21, proceeds the unequal developement of those qualities (constituting the principle Mahat or Intellect) at the time of creation 22. The

[paragraph continues] Chief principle then invests that Great principle, Intellect, and it becomes threefold, as affected by the quality of goodness, foulness, or darkness, and invested by the Chief principle (matter) as seed is by its skin. From the Great principle (Mahat) Intellect, threefold Egotism, (Ahankára) 23,