_Note_:—The whole story of the fiendish Súchí is an allegory of the human mind, and its rapacity. The transformation of the huge to the thin pinnate body, and again its assumption of the big form, are allegorical of the change of the corporeal and spiritual bodies—the _Sthúla_ and _Súkshma_ saríras, in the course of the repeated transmigrations of the soul from its gross to subtle forms by the desire of the mind. Tired of the world the mind forsakes the gross body upon death, and assumes the finer spiritual form, but being soon dissatisfied with it reverts to its former gross form again. It is also explained to be the two states of _animá_ and _garimá_, the minuteness and bulkiness, which the _Yogi_ attains by his _yoga_. Footnote 5: It is a curious fact in the theological works of Vedánta, that princes and ladies, employed themselves much more to the cultivation of their minds, and to the investigation of mental and spiritual Philosophy, than other persons and tribes. So we see Surúchi, Lílá, Visúchí and Sarasvatí were all female interlocutors in this work and some Upanishads also, though female education was subsequently abrogated by law. Footnote 6: _Samvitti_ is the superior or subjective consciousness personified as Viráj, and _samvid_ or inferior consciousness of the objective as received in the personification of Viswa. Here Schelling says:—The absolute infinite cannot be known in personal or objective consciousness; but requires a superior faculty called the intuition. The joint knowledge of the subjective and objective is had by Ecstasy, which discerns the identity of the subject and object in a series of souls which are as the innumerable individual eyes, which the infinite World-spirit behold, in it-self, Lewis Hist. Phil. II. 580. Footnote 7: So says a spiritualistic philosopher. Think you this earth of ours is a lifeless and unsentient bulk, while the worm on her surface is in the enjoyment of life? No, the universe is not dead. This life—jíva, what is it but the pervading afflux of deific love and life, vivifying all nature, and sustaining the animal and vegetable world as well as the world of mind? These suns, systems, planets and satellites, are not mere mechanisms. The pulsations of a divine life throb in them all, and make them rich in the sense that they too are parts of the divine cosmos. Should it be objected that it proves too much; that it involves the identity of the vital principle of animals and vegetables, let us not shrink from the conclusion. The essential unity of all spirit and all life with this exuberant life from God, is a truth from which we need not recoil, even though it bring all animal and vegetable forms within the sweep of immortality. Epes Sargent. Footnote 8: