The term Vásudeva means that all beings abide in that supreme being, and that he abides in all beings 10, as was formerly explained by Keśidhwaja to Kháńd́ikya, called Janaka, when he inquired of him an explanation of the name of the immortal, Vásudeva. He said, "He

dwelleth internally in all beings, and all things dwell in him; and thence the lord Vásudeva is the creator and preserver of the world. He, though one with all beings, is beyond and separate from material nature (Prakriti), front its products, from properties, from imperfections: he is beyond all investing substance: he is universal soul; all the interstices of the universe are filled up by him: he is one with all good qualities; and all created beings are endowed with but a small portion of his individuality. Assuming at will various forms, he bestows benefits on the whole world, which was his work. Glory, might, dominion, wisdom, energy, power, and other attributes, are collected in him. Supreme of the supreme, in whom no imperfections abide, lord over finite and infinite, god in individuals and universals, visible and invisible, omnipotent, omnipresent, omniscient, almighty. The wisdom, perfect, pure, supreme, undefiled, and one only, by which he is conceived, contemplated, and known, that is wisdom; all else is ignorance."

Footnotes

638:1 The three kinds of affliction, inseparable, incidental, and superhuman, are fully described in the commentary on the first verse of the Sánkhya Káriká, p. 8, in a similar strain as that which is adopted in the text.

641:2 Some further particulars of the different hells, and the punishments inflicted in them, have been given before: see p. 207.

641:3 All this is conformable to the Sánkhya doctrines in particular, although the same spirit pervades all Hindu metaphysics.

641:4 Tasmát Tat práptaye yatna kartavya p. 642 pańd́itairnaraih. The expression Tat práptaye, 'for the obtaining of that,' refers to the phrase immediately preceding, Bhagavatprapti, 'obtaining of,' or 'attaining to, Bhagavat,' the lord.

642:5 Brahma is of two kinds; Śabda-Brahma, spirit or god to be attained through the word, that is, the Vedas and the duties they prescribe; and Para-Brahma, spirit or god to be attained through reflection, by which the difference between soul and matter is ascertained.

642:6 This seems intended as a quotation from Manu, but it has not been found in the code; it is ###.

642:7 The commentator quotes other passages from the Vedas of a similar tendency, intimating, however, the necessity of performing acts prior to attaining knowledge; as, 'The decoction (preparatory process) being digested by rites, thereafter knowledge is the supreme resource.' 'Having crossed the gulph of death by ignorance (ceremonial acts), man obtains immortality by (holy) knowledge.'