but if inert for ever, creation could not occur. The objection is rather evaded than answered. The ascribing to Brahma of innumerable and unappreciable properties is supported by the commentator with vague and scarcely applicable texts of the Vedas. 'In him there is neither instrument nor effect: his like, his superior, is nowhere seen.' 'That supreme soul is the subjugator of all, the ruler of all, the sovereign of all.' In various places of the Vedas also it is said that his power is supreme, and that wisdom, power, and action are his essential properties. The origin of creation is also imputed in the Vedas to the rise of will or desire in the Supreme: 'He wished I may become manifold, I may create creatures.' The Bhágavata expresses the same doctrine: 'The Supreme Being was before all things alone, the soul and lord of spiritual substance: in consequence of his own will he is secondarily defined, as if of various minds.' This will however, in the mysticism of the Bhágavata, is personified as Máyá: 'She (that desire) was the energy of the Supreme, who was contemplating (the untreated world); and by her, whose name is Máyá, the Lord made the universe.' This, which was at first a mere poetical personification of the divine will, came, in such works as the Bhágavata, to denote a female divinity, coequal and coeternal with the First Cause. It may be doubted if the Vedas authorize such a mystification, and no very decided vestige of it occurs in the Vishńu Puráńa.

22:2 This term is also applied to a different and still more protracted period. See b. VI. C. 3.

22:3 The last proportion is rather obscurely expressed: 'Thirty of them (Kalás) are the rule for the Muhúrtta.' The commentator says it means that thirty Kalás make a Ghatiká (or Ghari), and two Ghatikás a Muhúrtta; but his explanation is gratuitous, and is at variance with more explicit passages elsewhere; as in the Matsya: 'A Muhúrtta is thirty Kalás.' In these divisions of the twenty-four hours the Kúrma, Márkańd́eya, Matsya, Váyu, and Linga Puráńas exactly agree with our authority. In Manu, I. 64, we have the same computation, with a difference in the first article, eighteen Nimeshas being one Kasht́há. The Bhavishya P. follows Manu in that respect, and agrees in the rest with the Padma, which has,

15 Nimeshas

= 1 Kásht́há

30 Kásht́hás

= 1 Kalá

30 Kalás

= 1 Kshańa

12 Kshańas

=1 Muhúrtta

30 Muhúrttas

= 1 day and night.

In the Mahábhárata, Moksha Dherma, it is said that thirty Kalás and one-tenth, or, according to the commentator, thirty Kalás and three Kásht́hás, make a Muhúrtta. A still greater variety, however, occurs in the Bhágavata and in the Brahma Vaivartta P. These have,

2

Paramáńus

= 1 Ańu

3

Ańus

= 1 Trasareńu

3

Trasareńus

= 1 Truti