28 Mn. Colebhooke on the Philosophij of the Hindus. ' 



topics there treated, and the ritual of the Yoga according to both systems, 

 Sdnc'hi/a and Vedmta, would be a fitter subject of a separate treatise, 

 rather than to be incidentally touched on while investigating tiie philoso- 

 phical doctrines of both schools. 



Various questions arise on tlie modes, forms, and object of meditation 

 taught in the Upanishads and in other portions of the Vedas, as well as on 

 exterior observances either immediately or mediately connected therewith, 

 and likewise on the direct efficacy of knowledge, which are all considered 

 and solved at much length. In general, but not always, the same divine 

 knowledge, the same worship, and like meditations, are intended by the 

 same designations in different vedas, the omissions and obscurities of one 

 being supplied and explained by another, and even under various desig- 

 nations. By the acquisition of such knowledge, attainable as it is in the 

 present or in a future birth, in lifetime, or to take effect after death, the 

 influence of works is annulled, and consequent deliverance is single, not 

 varying in degree and inducing different gradations of bliss, but comjilete 

 and final happiness. 



The fourth lecture relates cliiefly to the fruit and effect of pious medi- 

 tation properly conducted, and the consequent attainment of divine know- 

 ledge. The beginning of the first chapter is, however, supplemental to 

 the foregoing lecture, treating of devout exercises, and the posture (a 

 sitting one) in which devotion and contemplation should be practised, with 

 constant repetition of those observances, and persisting therein during 

 life.* 



So soon as that knowledge is attained, past sin is annulled and future 

 offence precluded.! " As water wets not the leaf of the lotus, so sin 

 touches not him who knows God : as the floss on the carding comb cast 

 into the fire is consumed, so are his sins burnt away."1: 



• In like manner, the effect of the converse (that is, of merit and virtue) 

 is by acquisition of knowledge annulled and precluded. It is at death 

 that these consequences take place.§ " He traverses both (merit and 

 demerit) thereby."|| " The heart's knot is broken, all doubts are split, 

 and his works perish, when he has seen the supreme being."^ " All sins 



♦ Br. Sutr. 4. 1. § 1-8 (S. 1-12.) f Ibiil. § 9. (S. 13.) % Ch'hund(,gya, Brahme vidya. 

 § Br. S. 4. 1. § 10. (S. 14.) || fri/iad Aran'yaca. % Mun'd'aca. 



