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The Nyayists and the Veiseshikists maintain that the soul is commensurate with the ether; and that, although in itself it is irrational like a stone, yet it has become rational by being united to mind. 10. The Sankhyists and the Patanjalikists maintain that the soul is independent thought. 11. The Vedantists maintain that the soul, is I pure unadulterated knowledge. 12. The Pasupatists, the Kapalikists, and the Makavrudhists maintain that the soul is an eternab \ omnipresent, and intelligent being. | 13. The Mantra Sidhantists maintain that the soul i is an eternal, all-comprehending, wise, and active being. Opinions respecting Heaven. The views held by these different sects concerning the nature of future happiness are as follows; 1. The Charvakists and the Loukikists maintain that death is heaven. 2. The Jeinists maintain that the act of ascending higher and higher into the earth-enclosing sky is j heaven. j > - D Digitized by LjOoq le 26 8. The Buddhist? maintain that hereditary pure wisdom, free from the infirmities of joy and sorrow, is heaven. 4. The Kavulists and the Yamalists maintain that the acquisition of the power of travelling through etherial space is heaven. 5. The Sactikists maintain that the enjoyment of present pleasure is heaven. 6. The Pancharatrists maintain that the abode of the soul, indestructibly and in its own self-existent form, in original nature which is the visible manifes¬ tation of Vasudeva, is heaven. 7. The Loukikists maintain that to dwell in the present world with one’s wife and offspring, and in the enjoyment of health with freedom from all disease and care, is heaven. 8. The Purvamlmansists maintain that to acquire Swarga, and similar abodes of bliss, is heaven. 9. The Nyayists and the Yeiseshikists maintain that complete insensibility, like that of a stone, pro¬ duced by the operation of the soul working like a poison for the entire destruction of care which results from the twenty-one elementary substances, is heaven. 10. The Sankhyists maintain that the destruction of ignorance by the discriminating wisdom of the na¬ tural soul is heaven. 11. The Patanjalikists maintain that the destruc¬ tion of ignorance through the power of habitual- Digitized by LjOoq le 27 ly suppressing the breath in the mental orifice, is heaven. 12. The Vedantists maintain that the emancipa¬ tion of the soul from its bondage to the things of the present world, by means of the wisdom which unites man to God, is heaven. 13. The Fasupatists maintain that the transforma¬ tion of the soul into pure wisdom, and the result¬ ing capacity to confer omnipotence upon other souls out of its own superabounding power, is heaven. 14. The Kapalikists and the Makavrudhists main¬ tain that deliverance from the bondage of external circumstances by means of the soul’s innate superi¬ ority over them, and the wisdom thus acquired, is heaven. 15. The Mantrists, and the Sougneisidhantists maintain that to become on a level with the deity in all his ways is heaven. Opinions eespecting the Loed. Amongst these different sects the Charvakists, the Jeinists, the Buddhists, the Mlmausists, and the S&n- khyists, do not believe in the existence of a visibly manifest lord. All the remaining sects acknowledge him. All these great doctrinists hold the dualistic faith, with the sole exception of the Vedantists who are non-dualists. Digitized by LjOoq le 28 The Mimansas. Of the different systematical works before described those which occupy the foremost place are the four vedas, the six members of the vedas, and the four s minor members of the vedas; and hence they are j called the fourteen sources of wisdom. The Mimansa philosophy is very prominent amongst all these fourteen works. It consists of an exposition of doctrines distributed into twenty sections, and j divided into two parts. j i. The Pueva-Mimamsa. j The former of those great divisions contains the j aphorisms of the sage Jeimini, and includes twelve j of the twenty sections. It treats of virtue and pro- j perty; and is called The world-veda, and The open- j ing division; and hence, by the rules of scientific j books, it has obtained the name of the Parvamiman- j sa, or the earlier and preliminary doctrinal system, j A commentary called Sapara has been added to j the aphorisms of Jeimini by a person named Sapara. ; Out of that commentary a new system was framed j by Pattacharya, which is called after his name the j Patta system. | A disciple of this Patta school, whose name was j Prabhakara founded a new school called the Pra- j bhara upon the basis of the above-named com men- j tary of Sapara. j Digitized by LjOoq le 29 ii. The Uttara-Minansa. The second of the two great divisions occupies the last eight of the twenty sections, and contains the aphorisms of Vyfcsa. It treats of the deity and the soul, and is called the Uttara-Mimansa, or the later and ultimate doctrinal system. The first half this division is called The section of the gods. In this section the nature and attri¬ butes of the gods are explained in the form of prayers and invocations added to it by Balabatrarama. The latter four of the eight sections are called The section of the supreme deity. In this division the unity of the deity and the soul is treated of by Sankaracharya in a commentary written by him. Upon this commentary another called Vivarana was written by Yivaranacharya. This Yivarana is the Yedantic system of philosophy. The details of the work are as follow:— The Vedanta. First of all it contains the three introductions al¬ ways prefixed to a scientific work; namely, the salu¬ tation, the invocation, and the announcement of the subject. It contains the five usual divisions of a commen- i tary, namely, the separation of the words, the mean- | ing of the words, an explanation of the sentences, I questions proposed, and answers returned. | It also analizes the five members of a gram* Digitized by LjOoq le 30 matical sentence, namely, the adjective, and the noun, the agent, the object, and the verb. The preface contains the four regular divisions, namely, the subject of the work, the order in which it is treated, the advantage to be derived from it, and a description of the persons for whose benefit it is written. Of these, the subject is the unity of the deity and the soul: the order is that of the writer’s own choice in subjection however to the rules of composi¬ tion : the advantage to be derived is the knowledge of the method of obtaining etenial happiness through the destruction of all causes of sorrow: the persons for whom it is written are such as possess the four I preliminary qualifications. The qualifications of a Disciple. The four preliminary qualifications of a disciple are the following;— i. A knowledge of the difference between eternal and non-eternal things: ii. A rejection of the enjoyment of the pleasures of both worlds: iii. The possession of the six attributes of the spiritual mind: iv. A longing for heaven. i. A knowledge of the difference between eternal and non-eternal things consists in a clear perception Digitized by Google 31 that the soul alone, in the form of knowledge, is eternal, and that all things else are unreal. ii. The rejection of the enjoyment of pleasures consists in a perception that such enjoyments are the consequences of being born; and that to be born is the result of retributable actions; and that therefore they are only temporal in duration ; together with a conviction that they are consequently of the nature of sorrow, forasmuch as in the endeavours and enjoyments which preceded those retributable deeds j there was necessarily a total absence of desire. It j implies also the entire absence of mental contact j with these things. iii. The six spiritual attributes are mental repose, i self-restraint, patience, renunciation, faith, and peace. Of these, mental repose consists in the captivity ; of the internal organs: self-restraint consists in the restraint of the external organs: patience consists in i avoiding anger and other sources of sorrow : renunci- ation consists in the entire rejection of all trust in meritorious deeds : faith consists in believing the scrip- ture and the teaching of the priest: peace consists ' in the mental confidence which results from the j teaching of the priest. The proper conduct to be observed towards the j priest by a candidate possessing these four prelimi- | nary qualifications consists in four things, namely, | i. Fidelity, ii. Personal service; iii. Household service, j iv. Reverence. j Digitized by LjOoq le 32 i. Of these, Fidelity consists in ascertaining and j ; fulfilling the pleasure of the priest. i ii. Bodily service consists in washing the priest’s j feet and in similar personal duties. j iii. Household service consists in taking care of j ' the priest’s house and other property. | iv. Reverence consists in believing that the priest ! is the present deity. j Besides these persons there are three other kinds of fit candidates, but inferior to them, namely, i. one | who trusts in his meritorious works : ii. one who j is clothed with piety: iii. one who is adorned with wisdom. i. The man who trusts in his meritorious works j is he who adheres to the * I ’ and the ‘ Mine’ i in matters relating to his body, his home, and his j ; business in life. ii. The man who is clothed with piety is he who I performs all the actions of his life as an offering to j the Lord. I iii. The man who is adorned with wisdom is he who has learnt that all actions are foreign to him¬ self, and that he is a mere looker on.