SJ9, Mr. CoLEBROOKE on the Philosophy of Indian Sectaries, 



power, and exercise of uncontrolled and irresistible will. The last comprises 

 energy of sense and energy of action. 



The energy of sense (drtc-sacti) varies according to the sense engaged, 

 and is of five sorts : 1 st. vision (dars'ana), or distinct and perfect perception 

 of minute, remote, confused and undefined objects. 2d. (sravana) perfect 

 hearing of sound. 3d. (manana) intuitive knowledge, or science Avithout 

 need of study. 4tli. (vijnydna) certain and undoubted knowledge, by book 

 or fact. 5th. (sarvajmjatxea) omniscience. 



Energy of action (criyd-sfacti) is properly single of its kind. It admits 

 nevertheless of a threefold subdivision ; wliich, however, is not well ex- 

 plained, in the only work in which I have found it noticed.* 



The opinions of the Pdsupatas and other Mdhes waras, are heretical, in 

 the estimation of the Veddntins, because they do not admit pantlieism, or 

 creation of the universe by the deity out of his own essence. 



The notion of a plastic material cause, termed pradhdmi,^ borrowed from 

 the Sdnc'/iyas, and that of a ruling providence, taken from Patanjali, are 

 controverted, the one in part, the other in the whole, by the orthodox 

 followers of the Veddnta, 



' An argument drawn from the prevalence of pain, pleasure, and illusion 

 in the universe, that the cause must have the like qualities and be brute 

 matter, is incongruous,' say tiie Veddntins, ' for it could not frame the 

 diversities, exterior and interior, which occur : these argue thought and 

 intention, in like manner as edifices and gardens, which assuredly are not 

 constructed without design. Nor could there be operation without an 

 operator ; clay is wrought by the potter who makes the jar ; a chariot is 

 drawn by horses yoked to it ; but brute matter stirs not without impulse. 

 Milk nourishes the calf, and water flows in a stream, but rot spontaneously ; 

 for tlie cow, urged by affection, suckles her calf, which, incited by hunger, 

 sucks the teat ; a river flows agreeably to the inclination of the ground, as 

 by providence directed. But there is not, according to the Sdnc'hyas and 

 Pds'upatas, any thing besides matter itself to stir or to stop it, nor any 

 motive : for soul is a stranger in the world. Yet conversions are not spon- 



* Abharan'a (§ 39) 2. 2. 27. The only copy of it seen by me is in this part apparently 

 imperfect. 



f That by Hiiicli the world is accomplished ( pradhiyate J , and in which it is deposited at its 

 dissolution, is first (pradlidna) matter. 



