( 549 ) 



XXXIII. On the Philosophy of the Hindus. Part IV. By Henry 

 Thomas Colebrooke, Esq., Dir. R.A.S. 



Read February S, 1827- 



ON INDIAN SECTARIES. 



In the present essay, it is my intention to treat of the heretical systems 

 of JiNA and Buddha, as proposed in the first essay of this series on the 

 philosophy of the Hindus ; and 'to notice certain other Indian sects, which, 

 like them, exhibit some analogy to the Smc'hyas, or followers of Capila or 

 of Patanjali. 



The theological or metaphysical opinions of those sectaries, apart from 

 and exclusive of mythology and ritual ceremonies, may be not inaptly 

 considered as a branch of philosophy, though constituting the essence of 

 their religion, comprehending not only their belief as to the divinity and a 

 future state, but also certain observances to be practised in furtherance of 

 the prescribed means for attaining perpetual bliss: which here, as with 

 most other sects of Indian origin, is the meed proposed for true and perfect 

 knowledge of first principles. 



The Jainas and Bauddhas I consider to have been originally Hindus ;* 

 and the first-mentioned to be so still, because they recognised, as they 

 yet do, the distinction of the four castes. It is true, that in Hindm- 

 fhdn, if not in the peninsula of India likewise, the Jainas are all of one 

 caste : but this is accounted for by the admission of their adversaries 

 (Cumarila Bhat't'a, &c.), who affirm that they are misguided Cshalriyas 

 (Hindus of the second or military tribe) : they call themselves Vaisyas. 

 On renouncing the heresies of the Jaina sect, they take their place among 

 orthodox Hindus, as belonging to a particular caste (Cshatriya or Vaisya). 

 The representative of the great family of Jagat sefh, who with many of 

 his kindred was converted some years ago from the Jaina to the orthodox 



• .\s. lies., vol. ix. p. 288. 



