splendor, and arrive to thee, and remain with thee.” The other class of the _Suryamakhan_ say: Whatever exists in the _Swargaloka_[402] and in the _Bhúloka_,[403] that is, in the upper and lower world, draws its origin from the sovereign great luminary; by his glorious appearance we fill our _lojáni_,[404] or “eyes,” with _kalyanum_,[405] or “auspicious light;” and we hear the _Sanákáras_,[406] that is, “the incorporeal beings;” by him we acquire _buddhi_, that is “intellect,” the professor of which attaches his heart to nothing exterior: on that account they call the sun _natha_, “a sovereign, or divine being,” and pay worship to him. Both classes abstain from hurting living beings, and are on that account called _jiva dayá_,[407] “compassionate of life;” they do good to others as much as they can, wherefore they are termed _punyavantas_,[408] “virtuous;” they keep far away from falsehood and iniquity, for which they are entitled _dharmamayás_,[409] “righteous.” The _gríhastha_, or “householder,” contents himself with one _strí_,[410] or “wife.” They divide the sun into several parts, which they call _dyuvá murtayas_,[411] “figures of the sun;” but the first class reckons among the _Pandits_, or “learned,” an order of men who have a system about _ákása_,[412] “ether,” _girayas_,[413] “mountains,” _tárá phal_,[414] “starry firmament;” about the rising of heavenly bodies and the prognostics which are connected with them; they possess perfectly the canons of the _Véda anga_, “sacred science,” in which the medical is comprised; and they set a great value upon _buddhí_, “intellect;” and _áharanam_,[415] that is, “the application of the thinking faculty;” and they say, that this is the mediator between what is _sankhyanam_,[416] “rational,” or probable, and _sadhanam_,[417] “substantiated,” which last is the form of things perceived; and the right appreciation of probabilities is attained by dint of _buddhi_ and _aharanam_, that is, by high intelligence; this is fixing the thought of contemplation; or arriving at the science of what is perceived and what is probable or rational; this comprehends properly two sciences which are possessed by the _jitèndriya loka_,[418] that is, “by those sages who have subdued the senses.”