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    Coomaraswamy, A.K. - Metaphysics (Bollingen Series), Indian Traditional Psychology, or Rather Pneumatology (No OCR) PDF

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    A On the Indian and Traditional Psychology, or Rather Pneumatology eee quomode in cognitione senshiva contaatur occulte ivina sapientia, et quam mira est contemglaio quinque fensuom. spirivulinm secundum conformicatem ad sensus corporales* ‘St Honaventura, De reductions ort ad theologian r0 “Oamis af abun Beparcia, rt autos BAN’ a’ abnéy Oeparata® Plato, Alcibiades 1319. ‘As Jadunath Sinha, in the only extensive work on Indian psychology (Bhita-vidya), remarks, “There is no empirical psychology in dia, In- dian psychology is based on metaphysics. "The explanation of this is that [Apparendy writen ia 1043, sis esay was rejected becaute of ite length from the scholarly Festchrife to which it was contributed. Coomaraswamny seems to have made zo further effort to publish thie summary and exension of his tate thought —n0,] * "Behold how the Divine Wisdom is seeclly enclosed in sensitive perception, and how marvelous is the contemplation of the five spirinal sense in thei com. foemity to the bodily senses.” Continatur acalte = guhd sibita; sensas spirtuales inendriyani; sensus corporalet = Rarmiendrivant "One who serves the body, serves what is his, aot what he is" In the same way, “One who only knows the body, knows what is the man's, but not Uke mam bimselt” (iid, A). Sadunath Sinha, Endian Prychology: Perception (London, 1934), p- 16. See also GAB. Rhys Davide, Buddhist Poychology (London, 19); T. Stcherbatsky, The Central Conception oj Buddhism, and the Meoning of the Word "Dharma" (Lon- sdon, 1923); and RN. Dandekar, Der vedische Mensch (Heidelberg, 1938) (esp. ‘pp. 20-24). Rhys Davids’ book is very informative, but aust be read with some ‘caution, having been writen “in ignorance of the stack of current nomenclature ‘of which the Nikiyas made use” (p. 18), For this reason, perhaps, the author sees 1 contradiction between the Upanisad doctrine of the diman as “only ser,” ety ‘and the Buddhist pronouncement that the question "Who st?” cxnaot properly be asked; not realizing that the question is improper just because the “only ser” 333 UNPUBLISHED WORKS “all Indian systems of philosophy are at the same time doctrines of salva- tion."* Ia other words, Indian philosophers are not interested in the facts, or rather statistical probabiliies, for their own sake, but primarily in a liberating truth.’ The traditional and sacred psychology takes for granted that life (bhava, yéveors) is a means to an end beyond itself, not to be lived at all costs. The traditional psychology is not, in fact, based on ob- servation; iti a science of subjective experience. Its truth is not of the kind that is susceptible of statistical demonstration; itis one that can only be verified by the expert contemplative.* In other words, its truth can only be verified by those who adopt the procedure prescribed by its proponents, and that is called a “Way.” Tn this respect it resembles the truth of facts, ‘bur with this difference, that the Way must he followed by every indi- vidual for himself; there can be no public “proof.” By verification we ‘mean, of course, an ascertainment and experience, and not such a persua- sion as may result ftom a merely logical understanding. Hence there can be no “propaganda” on behalf of the sacred science. Qur only endeavor in the present article will be to expound it, Essentially, the sacred science is one of qualities, and the profane a science of quantities. Between these sciences there can be no conflict but only a difference, however great. We can hardly describe this difference better than in Plato's words ated above, ‘or than in those of Kaus. Up. at.8, “Action (Rarma) is not what one should try to understand, what one should know is the Agent. Pleasure and pain are not what one should ery to understand, what one should know is their Discriminant,” and so on for the other factors of experience. We are careful not to say “of our expetience,” for it cannot by any means never becomes anyone and is not any “who” or what. Seen in this light, the oppo tion of Brahmanical “realism” to Buddhist “nominalism” loses all its foree (ef. m st). "T, Stcherbatsky, Buddhier Logic (Lesingrad, 1032), p. 295. In the same way, Plazas is a moral philewophy—Bidune rather than Wiscenzchaft, no “mere” theory, bout also a way of life (cE Phacdo 54), a marge = Tyrenens &, eg» in Phoedras 2538 TC Franlio Edgerton, “The Upanitads: Whee Do They Sek and Why?” 1408, XLIX (1509), 108. "Ch Pao, Phede Sop: “the Soul stains to Truth... beat when none of er things, neither hearing nor seing, nor pain nor any pleasure woubls fy and its fs far ax posible, all lone by isclf (airy na? aint yéyryradh” Noe that “all alone by one” is aot a phrte to be edn lghly, wheter in English or Grech ieimplies the disinedon of the two selves, and the companioning of self with Self, tint "other who never abscoade" and to who if one resets he i “never alone” (BU aiiat)e ck Mant, vt43,amanaen sakayen; ad Avo, kehone sake 3M ‘TRADITIONAL PSYCHOLOGY be assumed with safety that we are the Agent and Discriminant, nor salely argued cogito ergo su. ‘ec may be objected that the application of both the empirical and the metaphysical psychologies is to a salvation; and this can be granted, in view of the fact that salvation imports a kind of health, But it docs not follow that we must, on this ground alone, choose between them as & ‘means to that ends for the simple reason that “salvation” means different things in the different contexts. The health envisaged by the empirical psychotherapy is « freedom from particular pathological conditions; that ‘envisaged by the other is a freedom from all conditons and predicaments, a freedom from the infection of mortality and to be as, when and where swe will (TU m1053 John x0:9, ete). Furthermore, the pursuit of the greater freedom necessarily involves the attainmen: of the lesser; psycho- physical health being « manifestation and conseqence of spiritual well- being (Svet. Up. 11a, 13). So whereas the empitical science is only concerned with the man himself “in search of a soul,” the metaphysical science is concerned with this sel’s immortal Self the Soul of the soul “This Self or Person is not a personality, and can never become an object of nowledge,* but is always its substance; itis the living, spirant principle in every psycho-hylic individuality “down to the ants” (AA 138) and, in fact, the “only transmigrant™ in all transmignations and evolutions. Hence we call the traditional psychology a pneumatology rather than a science of the “soul.” And because its Self “never became anyone” (KU 1148), the metaphysical science is fundamentally one of “self-naughting”; 6 in Mark 8134, 14 quis vule post me sequi, denegatseipstm.** In what fol- lows we shall take for granted the distinction of “soul” (ary, aepherh, 16. G. Jung, Moder Man in Search of 2 Soul (London, 1933). [ung frankly ad- mit, “T restrict myself to what can be prychically experienced, and repodiate the metaphysical” (R. Wilhelm and C. G. Jang, The Serres of the Golden Flower, ‘New York, 1931, p. 135). Such a “Festrcted” approach becomes « “anism without Tao" (ch, André Prlau, La Fleur d'or fle teolome sane Tao, Pars, 193) of Brahe mavida without Brahms, and cannot be taken seriously a5 2 scientific account of any traditional peyebology. ‘Sewherey (kena, by wht, as whom) might one dixeiminate the Discrimina. tor? (BU ug.t4, 515). *Senkatdirya, HrSBh 11.5, medvarid anych samciri i, Plot's Soul that “is €o- ‘extended (owrerayady, 8.75) now with one body, now with another” (Laws sox), as in Sve Up. vio, “whatever body he assumes therewith is he united (yuisate)* and BG x1n26, “whatsoever is born is from the conjunction (somyagie) ‘of the Knower of the Field with the Field” HCE Coomaraswamy, "Akimoeta; Sellnaughting” [io thit volume—sa.} 355 UNPUBLISHED WORKS farina atmaen) from “spirit” (needa, uxiis dani, ruah, aéarira dtman) inplied in the customary printing of “self” with a small “s” and “Self” swith the capital. ‘Our human self isan association (sombhatih, ovyyévea, ewvoveria, Kor vevia) of breaths or spirations (prandf, alates, JUB w.74, cf 1145), cf troop-of-elemental-beings (bhitagana); and as such an “clemental-self” (bhiitatman) to be distinguished logically but not really from “its immor- tal Self and Duke” (nete” = jjyendir), immanent Agent (Rarfr) and Giverobbeing (prabhis, MU m2, 3, 12, 3, v17), the “Inner Man of these clemental-beings” (Bhiiténdm antch purusah, AB mi2.4); these two selves being the passible and impassible natures of a single essence. The “elemental beings” (bhitih, bhatini) are so called with reference to the Being or Great Being (mahébhitah), Brahma, Self (étman), Person (psrusah), or Breath (prénah), Prajapati, Agni or Indra, ete, from ‘whom or which all these “our” powers of expression, perception, thought, and action" have core forth as spirations or “breaths” (prénah) or “rays” = “reins” (rafmaya), BU 113.20, 64,12, 1.5.11; MU viz ete, The desig- nation “Being” (bkazab, more literally “has-become”)** is “because-ofthe- coming-forth” (udonaéatvat) ot the One who makes himself many (MU ** From ni, to lead, Privah is properly from pron, to breathe forth, but is also connected hermeneutically with rani, wo lead forth, in a metaphor closely con- nected with itigition, as in RV way, where Indra is apie netr, and ia JUB 4. The names of God are given, 2s repeatedly stted in Indian tents from RV ‘onwards (se also in other theologies), according to the aspeet undec which he it ‘considered, or power that fe exerts; and became of his omniformity (as Viva. rripah) and universal creativity (as Viivskarma) there can be no end to the names. From RV onwards the procedure from aspect to ampect and function to function isa “becoming” (/ 5d); for example, “Thou, Agni, art Varuca in being torn, and when kindled [born], becomest (Bhzeas) Mitra," RV v3. We retain the various names in their eontents; but the reader, from the present point of view, feed only think of these names a these of “God” a8 the Fest Principle ofall ings. gms ome es Hoe, aren nin cn, oF indi uma (FUR ‘Tht is the true sense of "T am” in Exod. 3:14, where ey = Bhavimd (cf. DB Macdonald, The Hebrew Philosophical Genius, Princeton, tot, 9. 18) similarly Egyptian Ahcjr. However, Macdonald (like CAR, Rhye Davide in To Become or Not To Become, London, 1937) does not see that becoming is not a ‘contradiction of being but the epiphany of being, or that what can “become” rep resents only a part of the posiilty inberent in the Being that “becomes” God becomes what he becomes “to mortal worshippers” (RV va), but in himself is “hav” (Rab), Le, not any "whas” and “where?” Le, not “anywhere.” 336 TRADITIONAL PSYCHOLOGY “The powers of the soul thus extended by the Prabhiah and Vibhah are accordingly called “distributive essences (vibhitayah).”™* The opera- tion of these powers in us is what we call our consciousness (caltanyam, saniitinar, vifiénam), ix, conscious life in terns of subject and ob- ject. This consciousness, with which all ethical responsibility is bound up, arises at our birth and ceases when “we” die (BU w.gt2-14, Eccl. 9:5): but this consciousness and its correlated responsibility are only particular modes of being, not ends in themselves, but means to an end beyond themselves.” Our fife, with all its powers, is a gift (AV 3117) or loan (Mathnawi 1245). So “He who givethsclihood (ya dtmada = prabhi)* becometh sole king of the moving-word . . . becometh overlord of elemental-beings (Bhisindm adhipatir babhiive);” and when he takes up his stand +9 Udbki, to come forth, i, be manifested, it the oppste of nirdhi, to sbscond, isappear; a prac, to extrovert (intant.) isthe contrry af sit, to inovert. Udbhtatea = propadans x pecs, in he theological sense, “procession.” Te is imporane to bear in mind that Dhita is nt primarily (but somecimes by analogy) any sich “being” at ourselves, who are not exe being of power, but a ‘Composite of cooperative beings of powers, eather eo be regarded a “Inceligencis” ‘or “Angels” chan ay buman beings God is the “only seer, hearer, shinker, ec” in (BU mn8ag, ee); Hels He dha cakes bch every sora aa tat “iden the secre cave fof the “hear looks round about though these elemental beings {auikire provitye bhitebhir eyapeiyate, KU w8),” of wich “we” area "t00p"s wwe are his "Toskoue,” Our “beng” ir not out own, ane notin fact a Being, but ‘tbocorsing (bhzea yéverts), 28 is adirably stated in svictly wadional terms by Fiotarch, Morals 39% (whim pravtye = occalre imeasens) and Pla, Spm posinm 708, tn AA ny and DG x40, described as “powers"s aud in RV 1466.rr, what amounts to the same thing (ae will later appese), Maris, bien eibhieaysh Te is by this dsuibutive becoming («bhuto, fBhitiyoqa) that the Sell occ present (Jrvapatab, Svet. Up, mat, ef, Paina Up. nets, Isi Up. 1¥) and by the fame token omniscient (MU vt) of synoptic (imtand ... samdrk, RV x82. cf ‘irwkée 26), ancl providential (payed) ie that its whole experince is ex tempore, tno more dated than iti placed, allthis isthe baie of the Tadian and Paton doctrines of Recollection and Providence, and inseparable from that of the Only ‘Teanemigrane MCE Coomaranwatay, Hinduiom and Budhizm, 104s, m.249 2850ne as he is there, and) many 2 he i i his chideen bere” ($B 5.52.16 of. BG samy, 30 and Pltinus, Baneeds 42), ic, “raps ef 035 ‘Om the git of selfhood sce Coomaratwramy, "The Sankey” ro, esp. citing SB vugazte (where itis beatie the Sua, Pajipat, "kacs," is, breaths dows upon, his ehildcen that each ean sayz “T am” So Dante, Parade xxini3-15, “pereh® suo splendore potese,rsplendendo, dir: Sobsisa”: and Rims, Matin £2197, “For this T-hood comes to me from Flim moment by moment"). "The usual gnomic aorist; “has became” — "ih becom,” bihitom. The py. chology that we alld 4 Bhitadya isthe understanding 2 things, in the Badan, phrase jet Bhat, "os become” (M16, et). 337 UNPUBLISHED WORKS (atisthantam),” all [these gods] equip (abkdsan) him; putting on the kingdom-the-power-and-the-glory (ériyam vasinah), he proceeds (carati), selfilluminate, .. . Unto him, the great [Brahma-] Daimon (yaksam)"™ in the midst of the world-of-being, the supportsofthe-realm bring tribute (bolira rastrabhrto bharanti)* ... And even as his reeainees attend vpon a king when he arrives, even so all these elemental-beings (sarvini bhi- 2ani) prepare for him, crying, ‘Here comes Brahma!” and just as men surround 2 king when he is seting out on a journey, x, when the time hhas come, all these breaths (prdndA) gather about the Self (étménam - abhisamayanti) when Thivone [Brahma] aspires" (RV x.121a; AV wa. 2; AV wBa, 33 AV 8.153 BU 13.37, 38). The nature of this divine procession in Person the relation of the 2 Takes up his stand here” (@sth3, adbisthi), is che regular expresion forthe “mouncing” of the holy wehiele by it spiitual pasenger (CU vrnra Svet. Up. sat; BG 26, et). When he takes up a stand here he is no longer souwhah but sow with 2 “Suppor” (praisthe,adbiehine), nil he renns to himselE 21 The BrahmaYakst, proceeding as Person (Purusa), who lies (ete) in the heart as the Overlord of Beings (bhisidbipat), and “to whom, ashe lies (deyiniye), these deities bring tribute" (Paine avant, JOB 2000-257, with BU 425). See alto Coomaraswamy, “The Yaksa of the Vedas and Upanisid.” Parupt i iserpreed by fur — shun somabied with £7 — née ‘atta and eit), and denotes, accordingly, “the Citizen in every ety" (BU 15.38; ch AV nal, 3p, SB xmt6.2.1). Our heart isthe true “city of God” (Brchma-pur (CU vacta-g), which is the same as 0 say that “the kingdom of God i within you" This is'essentally the Patonic doctrine of man at a city or bodypolicc (Republic, and passim), and Phil's, whose yaoe xyplos 5 Ads xodrys tort (De ‘herubins ‘12 is virtually «translation of so ase purusah tareiew pir piri A (BU us, at above); cf Philo, De opifio mundi 142, where Adam (oot “his man” but the Man) is called “the only cin of the world” (uéves noone ‘woAiry). IC only on such a basis as this that a salutary cpiization ean be tablished or any sound pottcal economy founded. “The city can never otherwise be happy unles it is drawn by those painters who fllow the divine original” (Re public 5000) The delegated powers are, prectely, his “atuibute” (aBhorondsi) and “ens ments” (Dhisonin), the original sense of both words being that of “equipment ‘h, Coomaraswamy, “Ornament” (in Vol. t of thi edition—to.). The king's re tainers (bhdtd, eBateyah, priaah, ct.) arc his “adornment” (Bihusaner, Bhi), nd that quite Ticerally, aot only 2 “wall” but alo a “crown,” namely of “glory a we shall ec in connection with the word ir-—the glory that he “wears” (Eyam vatinas), “he upon whose head the Acons area row, darting forth rays" (dxriee, Coptic Gnostic Treatise Xl), “who wears the cosmos as bis crown” (Hermes, E23. a7; ch. 52). 7 Ley when “the Sptic returns to God who gave it™ (Bed. 12:7) and we “give ‘up the ghasy” the Holy Ghose BAA ma, lokem ablyarcat pureseriipene «pr cv prapadandyd pita. Ch. 3 JUB w2g.t, puma 338 ‘TRADITIONAL PSYCHOLOGY ‘One to the Many, and the origination of our consciousness and mobility are nowhere more clearly formulated than in MU 11.6 fl. Here the intel- ligizing Person (manomayab purusat,** cf, Mugd, Up. 112.7), Prajapati, the Progenitor (the Breath, AV x14.1), awakening as if from slecp, divides himself fivefold,” to awaken (pratibodhandya) his lifeless off spring. “He, having sill unattained ends (afgtethaf), from within 2 One ae he is there, and many as he is in his children here” ($B x:52.16, [BG xiu.2y, 30 and Plotinus, Enncads 1.4.2), Ley “rays” for the Sun's rays are sons (JUB i110). Thus he is “behest im bodies" (KU 11.22), “undivided in lvoe «i. coment tins” (BG mr aan: dparn, oes 3 rohmriparon, widhoy BE warromsparos (Hermes, Lib 908). "#Gne andthe time Peton may be considered ontcgialy fom more than fone point of view or level of eeference. Ina threefold arrangement he is, (1) the Peron in the eye, or heart, (2) the Person ia the Sun, and (3) the Persa in Light- ning: these Persons assuming the “sheaths,” respectively vegetative (enna-me inelleewal (raanoraye), and beatife (Zoands-reays), in accordenee with which the personal Brahioa i “exstencintcligeatbeatiic (ocei?inarda)” and logically differentiated from the impersceal, ‘nonexistent (aia) Brahma, though no real distinctions can be made in the Sopreme Identy of “That Onc (ead cham)” that is both “existent and acnexistent (sed aul)” These -wo are Meister Eckhar’s “God” and "Godhead," and, a6 he 295, "You rust know what God and Godhead he uses the expresion, “free at the Godhead in i nonexistence,” and says {at “where thers te abyenor hang, egally sprated dapat, thee fe the St preie Exsence” It will be understood that our afirmatve psychology (oncums tology) as such ike the affirmative theology with which «cell coincides, wi teference 9 “Cod” as Being (ens simpliciter). while the szgative paychology, whi proceeds by way of emotion (net, neti; name Zo ata) 0 8 residual but ineffable Sef, nor this Bmited 35 to i end bur extends to the absoluee unity (ekatosm) or aloneness (Aevlatcam) that transcends the distinction of natures (KU atts; MU 36, vias; BO wvt6, 275 ee). 2 There are many ways in which the eivision is fivefol (cf, AA 1338; Sret. Up, 5M), among hich the five senses or powers are here primarily intendeds e& BU 1e4.07, Praia Up. 1.12. The Atmavading (autelogiss) maintain tha the “Five Races” (pofeajanah) are those of speech, hearing, sight, mind, and breath (of the nonrilt) (BD ‘6p), ar mart be the cae in RV 10.370, where India’ powers Aindrsini) ate “in the Five Races” (ef, RV 1763, vet, 352). But this not the only meming of the terms, and speaking more generally, God divides himself indefinitely (BU 15.29, MU v2) to fl these worlds of himself, as it were” (MU via6, BG x62): i total presence “undivided in the divided beings” (actbhatiom ca Dhiverw « . « sibhakiene, BG xit16, Rv1L20); “ao part of what i divine is eut off or separated, ‘but only extends iwclP” Céqreverae [= wiaonte], Philo, Deterias 90). Tc will be sen that unrealized potenilites are the beatin of the Self em. bodiment and apparent bondage: when Praipesi hes entered into his children only, he cannot extricate himself without their help (7S ¥52.1; 88 163.35, 36) 2 conception with this profound implication, chat “our” liberation ix ao and more truly his liberation. With the state of the “bird in the net, or cage” ele tered by its own desire (MU nia, S 144s Phacdo 834; Matthau aset), is © 339 UNPUBLISHED WORKS the heart considered, ‘Let me eat" of sense objects (erthan aénani), ‘Thereupon breaking through these apertures (thdnimdni bkitud)* and bbe conteased the liberty of the Self “whove ends have been atained™ (Rrirehot, Sets Up. uut4)—thit is the stat ofthe Marut, Behadeata, who, “having dane what there ws (0 do” (ketatriyah, MU v.36, AA 15% equivalent 9 Aarma kriva ia TS 128.31, and wo fotakerantyam in the Buddhist Arkant formula), “goes home™ rai, TS 183.1); bis sate whoce desires are attained, who hss no deste (akamiak) tnd fs seléaufiiene (BU 1.46.7, 321, e.), for whom there are no longer any fds to be atsined by ation (naive tere Rrtenirthak, BG m.r8) and who can 537, there i aothing Uneeds must do” (BG 122), and i uhus liberated from sll necese ites couctioni, conditions, ex fie. Tall cheseconterts the “work ra be done” (Rrays, Kary, Roravve) is always, of course, in some sense sacrificial (karma hr = operare = sacra face). Food (aana, bhoge, dhare) mum not be understood in any restricted sense, bout is whetever nourishes any contingent existence; food. is Til's fuel, whether physical or mental (ct. MU vear, M1260, and Pheadrur 2462). Our life is a Combustion. The Sun “rises up on food (annena ai rofati, RV x90.29,” ic, “comes tating and drinking” (Mate 17:19), and it isthe same tolar Fie that "eas food Sn the hear" within you (MU v1), by means of his “rays” (MU vi.ta), +0 that “whoever eas (lives), its by his ray dat he cats” (JUB 1256). Of the two selves ‘or natures, "one eats the sweet fruit ofthe cee” (pippalem sea ati RV 1.16420; Mund. Up. uz, Svee Up. rv), like Eve and Adam in Genesis, and suffers ae- cordingly [nother words, ofthe conjoint pur (si saya), x0 often eepresented inthe ivonographiy sr oe isd. with two heads, one ea "poisen™ (eviem), the ‘other “ambrosia” (ararams, ef the Pafearantra, HOS, Vol. 34, 237, and Antoa ‘Schiefner, t, Tidefan Tales, Landen, 2924). tn this connection i is significant that W aig, to "seu" “work,” “Serve.” gives ke equally to wom, poison, and ciaye, objet of sear pecespiion. On these considerations depends the theory of continence again, in no restricted sense of the word); the withholding of their fuel from les res (MU 3340, with is Buddhist equivalents, and asin Philo, De specials lecibus v.18, ngaupsr, nabiep Thay mops, eBlow nie érBuyas dmepydtera) boing in order ro conquer hunger (TS ti4.2-)y hee death (BO tact), by fasting. in this browier sense of the work, which includes, for example, “the love of fine coloss and sounds” (Republic 476), the majority, ever of those who ay eam to “euleare really “lives wo cat” not realizing that, a was so well said by Esic Gill, “e good tase is a morifed casce"—not an appetite for all sors of food. The kinds mnote be choten according t the part of our soul that we propose 9 nourish mont; ef. Phaedrur 2463. 2° Kami, the “doors of the senses” (dedrdni, BG vinaz) = 3 ri aieBjoeww coripa. (Phil, Deterus 100) = achat, of which oie i the udupde (Hermes, 118. am ck wi). Kade, pl of kAs (alo El), are sach openings ax cnect one “space” ‘with another, hence passages that led fen the within to the withoxt, and eck lectvely one Rai is “Varuna’s Fount of Ordes™ (khim riusya, RV 28). Prom ‘tha derive raha and duke, weal and ioe. Ras (66. “rite") % sdowas as Order: the Rivers poor oat Order (etm arsent!sindBevak, RV 12052) and ate of the natuce of Order, and aequniotad with Order (oranti rtavii, RV 185, raitéh, 1w.s07; ef Bnncade ato, “Imagine a spring that bas no scurce ouside ial it ‘ives Tuelé co all the rivers ye i never exhausted by what they take, but itselé remaina incegraly what it always was: the tides that procoed from it are at one 340 ‘TRADITIONAL PSYCHOLOGY going forth, with five rays (raimibhiB)® he eats of sense objects (visayén atti); these cognitive powers (buddhindrivéni = prajfini, prajte-matré, tan-mdtra, intelligences) ate his ‘rays; the organs of action (Rarmvendri- yan) are his steeds,* the body is his chariot, mind (manas = wots) is their Governor (niyantr)," his nature (prakrsi = dows)" the whip: impelled by him as its only energizer, this body spins like the potter's wheel,” impelled by him alone is this body sct up in a state-of-conscious- ‘within i before ehey run ther several ways et all, in some sense, know beforehand down what channels they will pour their seams"). ‘These “ray” which are also the "reins" by which the steeds are yoked 0 the Mind, are those of St, Bonaventura’ lursen cogmiionis sensitiae, which acs in combination with the Rive corresponding elements, sgt, braving, smell, ttc, and Covel. in ounclees (De reduetione artiom ad theologiam 3, based on St. Augutine, De genesi od ltterar, ¢. 4, 8. 6), the distinction of faz, lames, and color (a percpient, means, and object of peteeption) being taken for granted “ipsa divina Jeri est Tut, et ipsius expresiones rspecter rerum sunt quasi Teminasa icradiae Toney, feet intrnseae, qua determina edcunee° dieigunt in ad quod exprrsicur {Se Honaventurs, De seiemis Dei 36). Ch. Résni, Mardi 3268, 3075, 3275, “Though my beams thou hast come to life for a day oF two... . The beams of the Spit are speech and eye and ear... The heart. has pulled the reins of the five senses"; Hermes, [42 x22, Bead aafémep drives af évényeass and Plo- Linus, Ennead vu. where ofoy Bods (iad) = nafren dries Ho6. CE 99 “yoked ave hie dhousaad stds" (RV req7.t8), Indie ten thousand seeds, rye of the Sun (JUB 144.15); tens of thousands consubsianial with their source (BU 1315), whois at once the knower, means of knowing, and the known. 3 Mind i the prism by which the Light of lights (RV 21131, ete) is refracted, and in whith, convencly, ts spectra are reunited. The Mind is twofold, pure o¢ impure according to whether or not i 8 affected by it aereptions, whence the owesiy of Authors (iudtha Rarane) if we are to know the ctuth, as distin- {ulshed from opinica; on the two minds, and the sense of nerdeoiy see Coomara Swamy, "On Being in Ones Right Mind,” 1943 ‘Mind i che aiyeaty (coachman, yam, asin fina), uc i itself curbed by the ultimate Contoller Centergémin, BU itp; nivantr, MU v2.9, 30, of KU img). ‘The Mind that has ends in view may be unable or unwilling (© control the horses, which may oF may pot be unruly. ‘The lemate Conroller (anteryieein), immanent dei, syueresis and “eon science i the Socratic Daimon “that always holds me bick from what ‘T want to do” (Plot, Agetogy 310): Socrates thinks it very fine tobe opposed hus,” but ‘the man sshom his desires constrain is oaly “angered by the voice fram the Acropo- lis that says "Thou shalt not” (Republic aqoo, with Timaens 708); esens, in over words, his “inkibiions” and “kicks against the pricks.” "Praia! 3s the atimslane (aoe the “inspirer") of action, BG 11.27. 35 2 Siryana catvam, RV v.00; denacakram, AB sais; beahmaakram, Svet Up. 16; samtaracakram,, MU via; Pali Buddhise Bhavacattam — 6 sponds rhe ‘yerkocus, James 36 (the last more likely of Onphe than Indian origin). Niches ist, das dich beweat, du selber bist das Rad, ‘Das aus sch seen Tule nd Keine Rute bat. “Angelus Silerius, Cherubiniche Wondersnans 137. 341 ‘UNPUBLISHED WORKS ness (cetanavat), he only is ies mover."™ As a spectator (preksakah, play- goer onlooker) and ashe isin himself (sarthah = sco oe ° davrg dords, Hermes, Lib. u.t2a), he transmigrates (carati)"" wholly unaffected (alepyali)™ by the fates in which his vehicles, whether aughty cof naughty, are involved; but insofar as he thinks of hienseE as this man, So-and-so, insofar as he identifes himself with his experiences and passions, “he feters himselé by himseli like a bird in the net” and as “clemental- self (Phitdtman)” is overcome by causality, good and evil, and all the Gog) ptr dorr wepudyovom ii dora (Plite, Laws #98); “quent ni cor moral permotore” (Dante, Perodivo 106); "Sanctus Spiritus gui et prinipalter tmorens .. homines qui sunt quacdam orguna ejus” (Sum. Theol. rt 684 ad 1), * Asin AV W841; “imulfariously born™ (carat Bahudht jeyemanct, Mand. Up a6; earatigarbhe antar adrsyomzo bahudhé of jgate, AV x S13)—or, indeed, ‘this Breath (=Prajpati, Atman) hath entered” into’ manifold wombs” (UB 13). Elsewhere, often samscereti = samtarat, “transmigrates.” __M Aleppo, “not adherent” not moistened, asthe smooth surface of 2 Jotus lea is not moistened by the drops of water that may fll upon iy Vp, to smear, ct, whence pam, plaster, Hime, birdlime, glue, The “lean” Self, master of its own powers, and by no means thee servant, isnot contaminated atic acts (Reroan ma Finyate, BG v7); as the Sun is unaffected by evils under the sun, so our Inner Man is unafected (na lipyate) by woddly evils, and reraine aloof (KU vert); the tre Beahman js noe (like a By in honey) exptvated by his desiree (wa lippatt emer, Dh goa ef Sn 75547, top, ete). We need hardly say that Rawson's objections (0 these notions (in Kethe Upenished, Oxlord, 1934, p. 180) aro Patrpasin Monophyrsitc, and ir interesting 10 obrerve tht in combing an Indian doctrine hie i forced to adopt a Christian heresy! mn the Indian and traditional prychology, all sense perception depends on con tact (inert, ef dsvépeans, Timacus 452), He who does not touch (no spriatt) ‘ense objects isthe true acetic (MU vizo). “All experiences are contatboen (je i sarspariia Bhopah), ... One whose Sell i unattached (ahi, ft to sick to, cl. "wicky” == seatimental) enjoy happiness incorruple” (BG v2, 73). In fact the powers of perception and acon both “gresp” and are grasped by their objects a “sper graspers” (wigreha, BU m2); and thi x dramatized inthe widely sseibuied “Sichfast” stories, of which S vr48-q9, where the “monkey” (mind, comacousnes, cf. § u.94) is held fast (Jojfhatt) by the “flue” (lepom) i “im. Pinger upon,” may be called an archetype; in a remarkable Spanish version the captive has baited his own trap (sce W. Norman Brown, “The Stickfsse Motif in the TacBaby Story,” in Twenty fifth Anniversary Studies; Philadelphia Anthro. fee Sait, 857.4 908 A Epis nthe Journal of meron Falk ore, 194, 38). ‘The same impassbily is implied by the word pretroha Jeupnrixés), ooker- on” as if ata ply, andthe conresponding upeksd, uppekth, “impartiality” anala. ‘gous 10 the Sun's, who “shies alike apon the junt and dhe unjust” The Specacoe 5s mot affected by or involved in the fats of his peychophysical vehicles; the pas: Sle nature ony i involved for so long as it docs noe “know its Self.” who i cf Emeads 798. " 32 TRADITIONAL PSYCHOLOGY “pairs” of contradictories.* The cure for this clemental Self is to be found in the dissipation of its “ignorance” (avidya) by the recognition of “its own, immortal Self and Duke,” of which itis said elsewhere, in the most famous of the Aupanisada Xéyo, that “That art thou.” ‘Thus the immanent deity is the sole Fructuary (Bhoktr, V/ bij, to cat, use, enjoy, experience as, es in JUB u.to) within the world and in individuals. “Self with sease-power yoked they term the 'Pructuary’” (KU nt4)s “this Person within you is the only Frustuary and Nature is usufcuct (Bhojyans, MU v..to),” “taking up his stand on ear, eye, touch, taste, and smell, he is concerned with sense-cbjects (visaydn mpase- ‘vate)”; “enjoyments contact-born” (BG xv.7-9, v2}. That is, of course, in his passible nature, in which he literally sym-pathizes with “us,” as cexperient (bkokér) of both pleasures and pains (BG xm.20, 22), the real and the unreal (MU vit.28) of which “our” life and development are the product (AA 1136), a mixture® of corruptible and incorruptible, seen and unseen (Svet. Up.18). In “uy” however, just because ofits fruitional-nature (Bhoktrcvit) the seis bound and lordless and canna: be released from all its limitations (sarea-pafaiA) o from itsbirths in aughty or naughty wombs ‘until it recognizes its own divine essence (Svet. Up. 17, 8; MU ura fl BG sar); until, that is, “we” know who we are” and bovine what ‘we are, God in God and wide awake (brahma-bhica, buddha).** To that ste is precisely fom the “pais” of conariy tat te Freman (tht, Vie = So thadigde bean) is fed (desndoai cation, 2G 5, ct), Ie Cher worth “trom naieand ssp” (nimeripa, Mund. Up. 12.3), from the ‘Sean ofall hngs definable in terms of what they aroandacenet, suchas big and ral, pleasure and pain, good and ell and ther “valnes” The eincdence of con Uris for example of past and fare, ner and fa-—can only be i 90 without thraton (‘other then past and future” KU nite) and ia apace chat eznot be t+ Sersed. Hence te syn ofthe "cat gate Wandertor and Syroplegeds, met ‘vith all over the world Irom Indi to Alaska, Thos, “Whe Paradise in which God hells sg aout with the coincidence of contraric, and tha is ts wall, of which the gate unwed by the highest spirit of reson and cacaot be pase until he is otteomes nor eanst ‘Thou be seen on the Sher ade af this coincidence of ‘contraties, but only beyoad them” (Nicholas of Cuss, Dr visione Def 1x), where SS Miner Bekhare syn "neither vice nor vstbe ever emerst in” For the Bitry fof the "conttaries” (Zyapria) in Greek meraphysis, see E. R. Goodenough, "A Neo- Pythagorean Source in Pho Jocacun” Yale Clea Ste, I (2032), Phil’ oryrppa id papa, lain sci0,” inquit [Philosophia!, “morbi cui aliam nel maximum cousamy; ‘vid Ipc si, nse ess” (Dowthins, De conoltioge phiforopbiae 10). "Quod Stren de scene magie aeaesariuin eit si hoe es ut emo] sci prom (Atenesbrl, Fons eter 12). 9G cen ot i bro, bot br “8 mf, with many perl MB UNPUBLISHED WORKS end thereis a Way and Royai Road" and a Rule dispositive to the eradica- tion of all “otherness;"* means that are often called a medicine; it is literally for the “patient” (for such are all whose “ruling passions,” good co evil, are their masters) to decide whether or not to follow the pre- scribed regimen, or if the end does not attract him, to go on “eating and drinking and being metry” with the of modAol vouilovres éaurisy mévra srjpara.* In the Vedic angelology (devavidya), the Intelligences which are the constituents of our psychic personality, and of which we have spoken mainly as “elemental-beings,” are called by many other names; we shall consider them accordingly as “Breaths” (prandh), “Glories” (Sriyat), “Fires” (egnayah), Pacolties (indriyini), Scers ot Prophets (rsayah), “Storms” ot “Gales” (maruéah), and as Gods or Angels (deodh, devatdh). The immanent deity, solar Atman, Brahma, Prajpati, Agni, Indra, ‘Vayu, is continually called the “Breath” (prinah, spiration),"* and his “The Way ia that of the Philrophia Pecennis, both in theory end pretc: a metaphysis thar must nor be confused with the empirical and sytemacc "phils. phy” (sh éyetea dovedrare, De cael 2759.30 = vik eEoréptes, nd not at all die sane the "primary philosophy” oF “theology” wept row Serve oy, Mate Phycs toxizaz‘h) that ie now usually taught in our tniversis, or ith the “philoophies” of individoat “thinkers” The distinction of the eadidona) from mode "philosophies" is of fundamental importance, but cannot be further con sidered here, We do wish, however, (0 pont ou: that 2 like diction (whichis really that of cals from nomiealian) must be made incur interpretation of the ‘word “naturalist” (Youre) which, 2 apliel tothe ery Lonian philosophers, and sotaly Thales, is much more neal gudsyatioc than to be equated with the madern “physi” Phil, De poutertate Cain 7, where its taken for granted that thers wat an “llegrial way” ous, indeed, at Natura naturan, Create univers, Deus ordinant naturse omninm (ct. AV won Philo, De sae 7s, 08), and in this sense “natural fistory”enincides with theology. We need hardy poin: out tha ths “Moter Narre is aot than the ated wold of which we oe sels are par “Nicholas of Cat's aetio omnis alerts ot diversas, essential 1o theo, St Hecnad’s a ve tora delguesere, Se Po’ diso animae ot spirus, Chats denegat se ipsum, Ulam ford alfa, etc “All scipee cies aloud for freedom from sl (Eckhart) imagines thee all possessions are its ‘own’ those who tak of ‘an "I and mine,” the Baddhist “untaughe manyfolk” who take their own incon- stant and composite personality to be an essence, and all those who hold with Descartes, engi ergo sum. These ace also Aristotle's of wood, lez hammer mayens sencuels, whose “good is the life of plessure (Nickomachacan Esbier 15.1). “*Breath (prinah, often rendered by ‘Life") has two senes, (2) 28 Spice, ek, sand Essence, and (2) a5 the breathoflife (in the nostrils, and +0, a5 one of the senses, emell). In the frst sense, the Breath, stationed in'the breath-flife as it body, to which ic is unknown, is your Self (Atman), the tnner Concrollet, the Me ‘TRADITIONAL PSYCHOLOGY divisions and extensions are accordingly the “Breaths” (prinah). All these Breaths are the activities or workings (Rarmidné, &épyeuae) of vision, a tion, etc, that Prajapati unleashes; severally morta, itis only of the median Breath that Death could not take possession; itis afer him as their chief Immortal (BU 117.16, ef. KU v.5); a8 for Philo, moclad dor Yoxis ofa (De- tevius 1, De specaibur lepibur 228). Accordingly, “Beth moves with breath, ‘Breath giveth breath (eninah prépene yi, prinuh, prinam dedti, CU vu.ts.3y corresponds exactly ta “breathed into his now's the brezh of life" (Gen, 2:7), Sin whose norte war the breath of lie” (Gen. 7:22) does to Skr. prninas, prinabhrah, “eathing things,” i, living beings. fn divinis the Breath i the Gale (ey, and itis evident chat, as an icnraanent principle (TS v.nt13, $B 183.12, cle), this "Aie™ corresponds to the ara djp which Theophrastos de Scribes a "he real agent of perception, bing a ung fragment of God sithin you” (De tenribas 42. ‘This whole doctrine as enunciated in the cited passages (cl, TU 13, primo A hianein ayus; Kaun. Up. ta) might be desribed as that of the ‘eadiional animism oF vitals. Te is n0% however, 2 “theory of the origin of Be" in any temporal sense, or as if fife might have reached eis planet from some ober places for the Self of Spirit or Beeath doce aat merely inate Me, but 25 its principle, ‘maintains f and it “has not come from anywhere” (KU tia; John 38). The doctrine is ako exclusive of any theory of an origin of lie “by 2 Goruitoas con. ‘oorse of atoms (1), since itis x fandamenal axiom of the Phlosophia Perenns {iat “aothing in she sel Inppena by eluawe” (St. Augustine, De diese qmace oni cin ax Boshi De cmltinePhoropte 5 ad 5; Phra Morile 360); in Buddhism, the novion of an origination by chance is the aAetu side heen, the tue doctrine being, “this being that becomes, and this not being {hat does not become.” Sanskrit has vo word importing “chance” in the modern, “random.” eonnovation of the word and, in faci, “chance” tel, together with all the eorteponding and equivalent woeds in other languages imports no more than simply “what takes place,” without any implied denial of causation, ‘One fendamental distinction beeween the meiaphysieal and che empivical ap- ‘proach to the problem of origins may be noted. ‘The later considers only mediate ‘autes, all belonging to one and the same realm of eompessibles; while for the forme the problem is one of a fist ause that would not be a fit cause if ic ‘ould be included’ in the earegory of any of is effces. Metaphysics, therefore, while not denying that life trates life, cam only consider an ongia of fife of being from what iv neither alive” nor “being” (rb B& tmp Tip Cosy elroy Gus, Et eads m.10); will predieate, in other words, a production er ahi, ‘All generation (origination, prodaction) is frm contraics (Sums. Theol. 46st 2d 3). The Supreme Identity (ted eam, RV) is 4 s9z4ey (peincipiam conjurctam) of being and nonbeing, spitation and despiration, ete, one esence of (0 matures (RV 1292, MU vmit8). When these two natures are considered apart and a Imeracting, being takes birth from nonbcing, fife ftom what is not alive, a from father and a mother (RV x722, aisb wad ojala, TUB W838, yet pranena ne Iriniti yens princh priniyte; Mund. Up. 1.13.3, abrino ..» termij jayte prix rah). The doctine is expressed ako by Philo, 8 dyényros @Béres mary yearn De sacrifice 65, cf. o8: and by Plotios, Ennead! v1.17, "Form isin the shaped the shaper is formless." 18 in this sense thatthe world ex aikido ft (Sem. Thal, 4s. ermanati foster ese ext o8 tom ente, quod 2 nihil). 345 UNPUBLISHED WORKS (resthah; literally, most glorious)" that the others are called “Breaths” (BU 15.21); they are not “our” powers, but only the names of his (Brah- ‘ma’s) activities (BU 147), In us these Breaths are so many unwhole “selves” (those of the seeing, hearing, thinking man, etc.), but they act unanimously for the Breath (or Life) whose “own” (soi, etc.) they are, and whom they serve as his retainers serve a king (BU 1.47; Kaus. Up. ‘ma, 120)"; to whom, accordingly, they “bring tribute” (Balim haranci, bharanti, prayacchanti, AV x.7:37, x8.15, xi4.19; JUB wa4; Kaus. Up. Wat, ete) and “reson” of “incline” (érayanti, $B viss.g, ete), and by whom they are in turn protected (AV x.2.27: BU 1.3.12). ‘The operation of the Breaths is unanimous," for the Mind (manas = vote), to which they ate “yoked,” and by which they are directed, is theic immediate dominane (TS wast, v1.45: SB x57.1). The Mind cognizes what the other senses oaly report (BU 15.3)5 as sensus communis it “partakes of and enjoys their several ranges and pastures” (M 1295). At the same time, amongst all these powers, in which the Mind as “practical intellect” is included, the ontstanding superiority of the Breath itself is emphasized in very many recensions of the myth of the contests of the Breaths amongst themselves: it proves invariably that the Breath is the best and only essential powes, fur the organism can survive if de- prived of any of the others, but only the Breath can crect the body, which falls down when it departs (AA 11.4; BU 15.21, vut.1-43 Kaus. Up. Ma, m.12, etc.). I is, in fact, the Breath that departs when we “give up the ghost”; and, in leaving, it tears up the Breaths by the roots and carries them away with it, in what is at once their death and ours (BU 1.42, wi43; BG x08, etc,). Nothing of “us” remains when “we, who before four birth did not exist and who, in our combination with the body, are mixtures and have qualities, shall be no more, but shall be brought into the rcbitth [wakcyyevecia, resurrection] by which, becoming united to irmmaterial things, we shall become unmixed and without qualities” (Phi- Jo, De cherubim 114, 115). "7 irethin a3 the “head of a guild”: the guild being a deni group, sede, and both words foamy in, at to which see below. The erganioaion of gull, Tike that of any other teitonalsacety (ahityu), “unttes™ the eosmie ore 4 Allin the ame sente that for Plo, Phil, and Hermes, pain, we ave God's “posiesions (arjuara) 20d “rinixe™ or "ervan” (Gampéra) “They indeed in their feeding, “conpire” Gamanaes7 AR t.1.2), and having thus conpird, aspte (eaminyo'danan, TUB W226). Pilot polingencs ic the "Whizd birth” or renarrection of the “oiher self" that takes place io Geath, the human personality of "his ce” having already bee 346 ‘TRADITIONAL PSYCHOLOGY In the above account of the Breaths, the equally Indian and Platonic symbolism of the chariot (ratha, dowa) is assumned. Self is the passenger to whom the vehicle belongs and who knows its destination, and the driver (samgrahitr, niyantr) that holds the say-reins (raémayah, drives; pla, V yam) by which the sensitive steeds are curbed and ‘guided. The horses may or may not have been wel trained; while the Mind itself, because of its twofold quality, human and divine, clean and unclean, may cither allow che horses to stray from the highway (mérga) into pagan (defi) ficlds, or may direct them on behalf of the Spirit ‘era in de many descendant, by whom his funios wil be eric on CAR tesecl AV 1ihgy 80 exerey and JU ita-g). Inthe whole tain hat we NE Gullurng there hs no dsc of the une or veneration” @f per ‘Sule bt ely of che Poo. te only tats cago of he poste sed incosant nate ofthe human pron an eomequet cr Tenable lento he whole probe of marin, expres in th qution In ‘thom, when I dpa shalt Be depuring™= Praca Op. vag) 20d By whith sl ithe Deabmaciorléstanble™ (Gn 508), mp o te fl The Chcnian snd Sidhe we of cours hat No ran hath aenes pt ewe, sae be ich cane Jovan bere, coe tc Sn of Man, whe neve” hn P23), a ther any men wel allow me, eh deny hinsel ornate ter, Mate) Inte It cao, eepdogas 2 008 SERRE gee Mn chro "own or ely tet Se by m0, Meant meely ea "wl el” Ut iene, bu ade hie Peers of Che {in nPeh enneeson these vb eused) snd such at sid by Mester eats “he Sut mus pt isl to eath” Se fae Coomarevan, indus wad dds, vo, Ne prion of amuorapeto be orp be, fe seth gs re pcelogel tal, ie the fae ht the answer mas depend Op wen sean nD rs ow gd Porte oy ha bas bd Bogining can by ay teas coe mor‘ nan Tourecion (pune james aheonbheve tc), easily petigred (AB a, Sacer a eee wk the bay oleed up the funeral pyre (Sa vy, DUB mney AV eta WU sang SB agh RV w048, cc), indeed, eo athe (Sum, Thea fusippiia ck vncing) and lee Sle and comple Hy tie ot {tle apd nota seeonsttn of body ov peony, bat of our “cer SEQ tha sels “immoral San an mona yf "wight lor), taming in nehing bo wballowateil The dincion of ved" enc! SSnldy timed ee ew hve how Sar (Se Pal sn no og ed Chriss to mes te Ln re Uns who hae nt knoe fclve and of whom, therefore, there i nosing co vurvve when the wehide di ines and Ue Sl depare gly Phacdras an in KU wf, bt thes ta aon, eg, Pil, De agers ate Ta Madde thet pia cxemplom Eke Bap falas: there we no chu beloe R'war coursed not vl Gee Be when ie fuly fle pes and fore “buts ah ae cmrennal = 47 UNPUBLISHED WORKS To the Self, as we said, as to their “chief” (resthub) or “none mote glorious” (nibSreyasah), the Breaths “resort” or “incline” (érayanti). In this sense they are at once its beams and glories (Jriydh) and, collectively, its “glory” (ri), it being the “head” (Gras, L. caput) to whieh they tend and on which they rest (értal) as their sesort or shelter (farman, fara- nam); inasmuch as the Breaths are his tributaries, Brahma is “surcounded. by glory” (rivd parivrdham) which is both a wall and a crows.** This is a description at once of the casnic and microcosmic household (grAa, with its grhdh and grhapatt) and of the domed house (grha, dansa, S3uos) it- self (this earthly body, in which “the two selves” dwell rogether); of which house the “beams” (in both senses of the word) or rafters both surround and suppore and ate supported by the capital of its axial kingpost (hides raja, Séla-vamfa), just as in the cosmic home of which che rool is sup- presions for what is not an eseace but only 2 cally dtezmined process. Tit the spealed Budahist“nominssn”s but shuld be clear ha to deny the realty of pseudo usiversal is by no means to deny the realty of universal For the equivalent picture, again Platonic and Tadiea, of man as an arsculated puppet pull ths way and that by his pasion, sf not rectified by the “wingle golden cond by which (im accordance with the “hteadpist™ docune) he is supended from above, see Goomataswams, Lifé and “Play and Seiousorss” [bah in thie ‘oleme—ao]. Se suo Sankara on BU iugt (the body and ie functions ace operated Tike a wooden puppet bythe Self). S80 wonng 7 UB reagan, AA mcg CE RV aso; se5t5 xia. All the ‘Skr. words in the sentence above are from \/ én, to tend towards, lean against, enter into, join with, of which °/ ir, to shine or glow, i only a variant, With ‘in the first sense may be compared dpste, 10 join, and other forms of épw, fg Lat. ary aed Skr. rin sm, to join eager, infix (pp. samarpita); dpuarca 25 the peak or Keystone of a oot (Puwanias ut 38, ef Hermes, Li, u44) may be erendac fe rendered iz, above, p. 338, by “the kingdom-the power-and.the-glory,” for as a lenin pnt Si Al ae tig (9h 43s ae) ise

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