Mr. Colebrooke on the Philosophy of the Hindxis. 33 



supreme light which is Brahme, and comes forth identified with him, conform 

 and undivided ;"* as pure water, dropped into the limpid lake, is such as 



that is. 



Concerning the condition of the liberated man, a difference of doctrine is 

 noticed.! Jaimini maintained, that he is endued with divine attributes, 

 omniscience, ubiquitary power, and other transcendent faculties. Audulomi 

 insisted, that he becomes sheer thought, sentient intelligence. The au- 

 thor of the sutras (Badarayan'a) accedes to the last-mentioned opinion ; 

 admitting, however, the practical or apparent possession of divine faculties 

 by one who has attained perfection of knowledge. 



' By certain devout exercises and meditationt a less perfect knowledge is 

 acquired, which, as before mentioned, qualifies the possessor of it for 

 reception at Brahme's abode, though not for immediate reunion and 

 identity with his being. In that condition transcendent power is enjoyed. 

 The pitris, or shades of progenitors, may be called up by a simple act of 

 the will ; and other superhuman faculties may be similarly exerted. The 

 possessor of these is independent, subject to no other's control. He may, 

 at his option, be invested with one or more bodies, furnished with senses 

 and organs, or be unincumbered with a corporeal frame. On this point, 

 however, a difference of doctrine subsists. Jaimini maintained the indis- 

 pensable presence of body ; Badari, its absence ; and the author (Ba- 

 darayana) admits the option. In one case, the condition is that of a person 

 dreaming; in the other case, as of one awake.§ 



' Master of several bodies, by a simple act of his will, the Yogi does not 

 occupy one only, leaving the rest inanimate, like so many wooden machines. 

 He may animate more than one, in like manner as a single lamp may be 

 made to supply more than one wick.|| 



Liberation (rnucti), besides its proper and strict sense, which is that of 

 final deliverance through a perfect knowledge of Brahme, and consequent 

 identification with the divinity and absorption into his essence, is likewise 

 employed in a secondary acceptation for that which takes effect in life-time 

 (jivan-miictiy, or which conducts the soul after death to dwell with Brahme ; 

 not, liowever, divested of a subtile corporeal frame. The more complete 



• Br. Sutr. 4. 4. § 1-2. (S. 1-4.) f Ibid. § 3. (S. 5-7.) 



I Harda vidya or Dahara-vidyd in the Ch'handogya, 



§ Dr. Sutr. 4. 4. § 4. 5. (S. 9-14.) || Ibid. § 6. (S. 15-16.) 



Vol. II. F 



