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



nates in conjunction, in disjunction, or in sound itself. The conjunction 

 of cymbals, or that of a drum and stick, may serve to exemplify the first. 

 It is the instrumental cause. The rustling of leaves is an instance of dis- 

 junction being the cause of sound. In some cases, sound becomes the 

 cause of sound. In all, the conformity of wind, or its calmness, is a con- 

 comitant cause : for an adverse wind obstructs it. Tlie material cause is 

 in every case the etherial fluid : and the conjunction of that with the so- 

 norous subject, is a concomitant cause. 



The M'muinsd affirms the eternity of sound. This is contested by the 

 Naiyayicas, who maintain, that were it eternal, it could not be apprehended 

 by human organs of sense. 



16. — 23. The eight following qualities are perceptible by the mental 

 organ ; not by the external senses. They are qualities of the soul, not of 

 material substances. 



16 Intelligence (budd'hi) is placed by Canade among qualities ; and by 

 GoTAMA, fiftli among objects of proof. It will be noticed in that place. 



17 and 18. Pleasure and pain are among qualities enumerated by Canade. 

 Pain or evil is placed by G6tama among objects of proof: where (under 

 the head of deliverance) it will be further noticed, with its converse. 



19 and 20. Desire and aversion are the two next in order among qua- 

 lities. Desire is the wish of pleasure and of happiness, and of absence of 

 pain. Passion is extreme desire : it is incident to man and inferior beings. 

 The supreme being is devoid of passion. Neither does desire intend God's 

 will, nor a saint's wish. Aversion is loathing or hatred. 



21. Volition (yal?ia), effort, or exertion, is a determination to action pro- 

 ductive of gratification. Desire is its occasion, and perception its reason. 

 Two sorts of perceptible effort are distinguished : that proceeding from 

 desire, seeking what is agreeable ; and that which proceeds from aversion, 

 shunning what is loathsome. Another species, which escapes sensation or 

 perception, but is inferred from analogy of spontaneous acts, comprises 

 animal functions, having for a cause the vital unseen power. 



Volition, desire, and intelligence, are in man transitory, variable, or 

 inconstant. The will and intelligence of God are eternal, uniform, con- 

 stant. 



22 and 2S. Virtue and vice {_D'harma and Ad'harma), or moral merit and 

 demerit, are the peculiar causes of pleasure and of pain respectively. The 

 result of performing that which is enjoined, as sacrifice, &c. is virtue : the 



