S4i Me. Colebrooke on the PliUosophy of the Hindus. 



deliverance is incorporeal (yideha miicti).* The less perfect liberation 

 appertains to a Yogi, similar, in respect of the faculties and powers possessed 

 by him, to one who has accomplished the like by the observances taught in 

 the San(?hya or Ybga of Patanjali. 



Such a Yogi, uncontrolled and independent as he has been pronounced 

 to be, can exert every faculty and superior power analogous to that of the 

 divinity's, which maybe conducive to enjoyment; but he has not a creative 

 power. His faculties are transcendent for enjoyment, not for action.t 



The moi'e perfect liberation is absolute and final : there is no return of the 

 soul from its absorption in the divine essence, to undergo further transmigra- 

 tions as before.^ But incomplete knowledge, which conducts to Brahme's 

 abode without qualifying tlie soul for such absorjition into the divinity, 

 exempts it from return during tlie subsisting calpa ; but not at a future 

 renovation of worlds, § unless by special favour of the deity. 



Tiecapttidatioyi. 



In the foregoing summary of the Veddnta from the sutras of Vyasa, the 

 interpretation by S'ancara has been relied upon ; and his gloss, with notes 

 of his annotators and the commentaries of scholiasts who follow him, have 

 been exclusively employed, lest the doctrine of separate schools and 

 different branches of the Veddnta should be blended and confounded. 

 Those commentaries are numerous, and explanations and elucidations of the 

 text have been taken from one or from another indiscriminately, as they 

 have been found pertinent and illustrative, without particular preference or 

 selection. This should be borne in mind in comparing that summary with 

 its authorities, as it has not been judged necessary, nor generally practi- 

 cable, to cite the particular commentary that is especially used in each 

 instance. 



Some remarks will be now added, in which other authorities are likewise 

 employed, and chiefly the elementary works!) mentioned in the introduction 

 of tins essay. 



The principal and essential tenets of the Veddfita are, that God is the 

 omniscient and omnipotent cause of the existence, continuance, and 

 dissolution of the universe. Creation is an act of his will. He is both 



* Bhavadeva on Br. Sutr. 4. 4. S. 22. f Br. Sutr. 4. 4.§ 7. (S. 17-22.) 



% Ibid. S. 22. § On this point the commentators do not appear to agree. 



11 Vedanta-sara, Vedanta-parihhdsha, &c. 



