Mr. H. T. CoLEBROOKE on the Philosophy of the Hindus. 25 



named the Mahdbhdshya, and likewise of a celebrated medical treatise 

 termed Characa, and other distinguished performances. 



The collection of Yoga-sutras, bearing the common title of Sanc'hya 

 pravachana, is distributed into four chapters or quarters (pdda): the first on 

 contemplation (samdd'hi) ; the second on the means of its attainment ; the 

 third on the exercise of transcendent power (yibhuti) ; the fourth on abstrac- 

 tion or spiritual insulation (caiwali/a). 



An ancient commentary on this fanatical work is forthcoming, entitled 

 Pdtdnjala-bhdshya. It is attributed to VMavydsa, the compiler of the 

 Indian scriptures, and founder of the Veddnti school of philosophy. 

 Vachespati misra has furnished scholia on both text and gloss. This 

 schoHast has been already noticed as an eminent interpreter of the Cdricd .- 

 and the same remark is here applicable, that the multiplicity of copies indi- 

 cates the estimation in which his gloss is held above other scholia. 



Another commentary is by Vijnyana-bhicshu before mentioned. He 

 refers to it in his other works under the name of Yoga-vdrtica. It probably 

 is extant : for quotations from it occur in modern compilations. 



A third commentary denominated Rdja-mdrtanda is ascribed in its preface 

 and epigraph to Rana-hanga-malla, surnamed Bhoja-raja or Bhoja-pati, 

 sovereign of Dhdrd, and therefore called Dhdreswara. It was probably 

 composed at his court, under his auspices ; and his name has been affixed to 

 it in compliment to him, as is no uncommon practice. It is a succinct and 

 lucid exposition of the text. 



An ampler commentary by a modern Mahdrdshtriya Brahman, named 

 Nagoji-bhatta Upad'hyaya, bears the title of Patanjali-sutra-vrttti. It is 

 very copious and very clear. 



The tenets of the two schools of the Sdnc'hya are on many, not to say on 

 most, points, that are treated in both, the same ; differing however upon 

 one, which is the most important of all : the proof of existence of supreme 



God. 



The one school (Patanjali's) recognising God is therefore denominated 

 theistical (seiwara sdnc'hya). The other, (Capila's) is atheistical, (nir'iswara- 

 sdnc'hya) as the sects of Jina and i??<f/«///a in eifect are : acknowledging no 

 creator of the universe, nor supreme ruUng providence. The gods of Capila 

 are beings superior to man ; but, like him, subject to change and transmi- 

 gration. 



Vol. I. E 



