550 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



faith, is a conspicuous instance. Such would not be the case of a con- 

 vert, who has not ah'eady caste as a Hindu. 



Both religions of Jina and Buddha ai-e, in the view of the Hindu, who 

 reveres the veda as a divine revelation, completely heterodox ; and that 

 more on account of their heresy in denying its divine origin, than for their 

 deviation from its doctrine. Other sects, as the Sdnc'hyas and Vaiseshicas, 

 though not orthodox, do not openly disclaim the authority of the veda. 

 They endeavour to reconcile their doctrine to the text of the Indian scrip- 

 ture, and refer to passages which they interpret as countenancing their 

 opinions. The mhndnsd, which professedly follows the veda implicitly, is 

 therefore applied, in its controversy with these half heretics, to the con- 

 futation of such misinterpretations. It refutes an erroneous construction, 

 rather than a mistaken train of reasoning. But the Jainas and Bauddhas, 

 disavowing the veda, are out of the pale of the Hindu church in its most 

 comprehensive range ; and the mimdnsd (practical as well as tlieological) 

 in controversy with these infidels, for so it deems them, argues upon 

 general grounds of reasoning independent of authority, to which it would 

 be vain to appeal. 



The uttara mimdnsd devotes two sections (adhicaran'as) to the confutation 

 of the Bauddhas, and one to that of the Jainas. They are the 4th, 5th, 

 and 6th sections in the 2d chapter of the 2d lecture ; and it proceeds in 

 the same controversial chapter to confute the Pds'upatas and other branches 

 of the Mdhcs'tiiara sect ; and the Pdncltardtra a branch of the Vaislinava. 

 The Chdrvdcas are alluded to incidently in a very important section con- 

 cerning the distinction of body and soul, in the 3d chapter of the 3d 

 lecture (§ 30). In the jJiirva mimdnsd, contro^•ersy is more scattered ; 

 recurring in various places, under di^•ers heads : but especially in the 3d 

 ciiapter of the first book (§ 4). 



The Sdncfhi/a of Capila devotes a whole chapter to controversy ; and 

 notices the sect of Buddha, under the designation of ndsticas ; and in one 

 place animadverts on the Pds'upatas ; and in anotiier, on the Chdrvdcas. 



It is from these and similar controversial disquisitions, more than from 

 direct sources, that I derive information, upon which the following account 

 of the philosophy of Jainas and Bauddhas, as well as of the Chdrvdcas, 

 Pds'upatas and Pdnchardtras, is grounded. A good collection of original 

 works by writers of their own persuasion, whether in the Sanscrit language 

 or in Prdcrit or Pali, the language of the Jainas and that of the Bauddhas, 



