574 Mr. CoLEBROOKE on the Philosophy of Indian Sectaries. 



ligent principle; in another, from consciousness. Three internal faculties 

 are reckoned in some instances, and but one in others.' 



The grounds of this imputation, however, do not appear. Such incon- 

 sistencies are not in the text of Capila, nor in that of the Cdricd : and the 

 Veddnta itself seems more open to the same reproach : for there is much 

 discrepancy in the passages of the Veda, on which it relies. 



The point on which the Pds'upalas most essentially differ from the 

 orthodox, the distinct and separate existence of the efficient and material 

 causes of the universe, is common to them with the ancient Greek philo- 

 sophers before Aristotle. Most of these similarly affirmed two, and only 

 two, natural causes, the efficient and the material ; the first active, moving : 

 the second, passive, moved ; one effective, the other yielding itself to be 

 acted on by it. Ocellus terms the latter y'svia-ii generation, or rather 

 production ; the former its cause, ahioc. yivKTstti^.* Empedocles, in like 

 manner, affirmed two principles of nature ; the active, which is unity, or 

 god ; tlie passive, which is matter.t 



Here we have precisely the pracrtti and cdran'a of the Indian philo- 

 sophers : their upaddna and nimitta-cdran'a, material and efficient causes. 

 The similarity is too strong to have been accidental. Which of the two 

 borrowed from the other I do not pretend to determine : yet, adverting to 

 what has come to us of the history of Pythagoras, I shall not hesitate to 

 acknowledge an inclination to consider tlie Grecian to have been on this, as 

 on many other points, indebted to Indian instructors. 



It should be observed, that some among the Greek philosophers, like the 

 the Sdnc'hyas, who follow Capila, admitted only one material principle and 

 no efficient cause. This appears to have been the doctrine of Heraclitus in 

 particular. His psigmata correspond with the sheer (tdn-mdtra) particles of 

 Capila's Sdnc'hya ; his intelligent and rational principle, which is the cause 

 of production and dissolution, is Capila's buddhi or mahat ; as his material 

 principle is jiradhdria or pracriti : the development of corporeal existences, 

 and their return to the first principle at theii- dissolution,! correspond with 

 the upward and downward way, oVog civcc and cS&f yjxrui, of Heraclitus.§ 



I shall not pursue the parallel further. It would not hold for all par- 

 ticulars, nor was it to be expected that it should. 



* Ocellus de Universe, c. 2. in Opusc. Mythol. p. 505. Cicero, Academ. 



t Sext. Empir. Adv. Math. ix. 4. % See p. 39 of this volume. § Lacrt. ix. 8 and 9. 



