The systems of philosophy supplement the religious worship, but are not intended to destroy it.  The Vedantists hold that while in truth there is but one God, the various forms of worship in the Vedas, of Indra, Agni, the Maruts, etc., were all intended for those who could not rise to this sublime monotheism.  Those who believe in the Sankhya maintain that though it wholly omits God, and is called “the system without a God,” it merely omits, but does not deny, the Divine existence.[66]

Each of these philosophies has a speculative and a practical side.  The speculative problem is, How did the universe come?  The practical problem is, How shall man be delivered from evil?

In answering the first question, the Vedanta, or Mimansa doctrine, proceeds from a single eternal and uncreated Principle; declaring that there is only ONE being in the universe, God or Brahm, and that all else is Maya, or illusion.  The Sankhya accepts TWO eternal and uncreated substances, Soul and Nature.  The Nyaya assumes THREE eternal and uncreated substances,—­Atoms, Souls, and God.

The solution of the second problem is the same in all three systems.  It is by knowledge that the soul is emancipated from body or matter or nature.  Worship is inadequate, though not to be despised.  Action is injurious rather than beneficial, for it implies desire.  Only knowledge can lead to entire rest and peace.

According to all three systems, the transmigration of the soul through different bodies is an evil resulting from desire.  As long as the soul wishes anything, it will continue to migrate and to suffer.  When it gathers itself up into calm insight, it ceases to wander and finds repose.

The Vedanta or Mimansa is supposed to be referred to in Manu.[67] Mimansa means “searching.”  In its logical forms it adopts the method so common among the scholastics, in first stating the question, then giving the objection, after that the reply to the objection, and lastly the conclusion.  The first part of the Mimansa relates to worship and the ceremonies and ritual of the Veda.  The second part teaches the doctrine of Brahma.  Brahma is the one, eternal, absolute, unchangeable Being.  He unfolds into the universe as Creator and Created.  He becomes first ether, then air, then fire, then water, then earth.  From these five elements all bodily existence proceeds.  Souls are sparks from the central fire of Brahma, separated for a time, to be absorbed again at last.

Brahma, in his highest form as Para-Brahm, stands for the Absolute Being.  The following extract from the Sama-Veda (after Haug’s translation) expresses this:  “The generation of Brahma was before all ages, unfolding himself evermore in a beautiful glory; everything which is highest and everything which is deepest belongs to him.  Being and Not-Being are unveiled through Brahma.”

The following passage is from a Upanishad, translated by Windischmann:—­