The Sánkaras;—A continued consciousness of one self. सनित्योपलब्धि स्वरूपोऽहमात्मा । The doctrine of Descartes and Malebranche. The Materialists—convert the soul to all material forms देहमात्रमिति प्रकृत्यः । The Lokáyatas—take the body with intelligence to be the soul; चैतन्यबिशिष्टः देहमात्मां । The Chárvákas—call the organs and sensations as soul; इन्द्रियान्येबात्मेति । Do. Another sect—take the cognitive faculties as such; चेतनान्यात्मेत्यपरे चार्ब्बाकाः । Do. Others—Understand the mind as soul मनो एबात्मेत्यन्ये । Do. Others—call the vital breath as soul प्राण एबात्मा । Do. Others—understand the son as soul पुत्र एबात्मा । The Digambaras—say, the complete human body is the soul देहपरिमानमात्मा । The Mádhyamikas—take the vacuum for their soul शून्यमेबात्मेति । The Yogácháris—understand the soul to be a transient flash of knowledge in the spirit in meditation. क्षणं विज्ञाणं । The Sautrántas—call it a short inferior knowledge. ज्ञानाकारानुमेय क्षणिक बाह्यार्थः । The Vaibháshikas—take it to be a momentary perception क्षणिक बाह्यार्थमिति वैभाषिकाः । The Jainas—take their preceptor to be their soul अध्यापक आत्मा इति जैनाः । The Logicians—A bodiless active and passive agency देहाद्यतिरिक्त्त संसारी कर्त्ता भोक्त्तेति । The Naiyáyikas—understand the spirit to be self manifest प्रकाश्य इति नैयायिकाः । The Sánkhyas,—call the spirit to be passive, not active भोक्त्तेब नकर्त्तेति सांख्या । The Yogis—call Him a separate omnipotent Being अस्ति तद्ब्यतिरिक्त ईश्वरः सर्ब्बज्ञः सर्ब्बशक्तिरिति । The Saivas,—designate the spirit as knowledge itself अनुक्षेत्रज्ञादि पद बेदनीय इति शैबाः । The Mayávádis,—style Brahma as the soul ब्रह्मैबात्मेति मायाबादिनः । The Vaiseshikas,—acknowledge two souls—the Vital and Supreme जीबात्मा परमात्मा च प्रत्यक्ष एब । The Nyayá says—because the soul is immortal there is a future state आत्म नित्यत्वे प्रेत्यभाबसिद्धः । And thus there are many other _theories_ about the nature of the soul. The Atmávádis—spiritualists, consider the existence of the body as unnecessary to the existence of the soul. VIII. FINAL EMANCIPATION OR BEATITUDE. The object of _Yoga_, as already said, being the emancipation of the soul from the miseries of the world, and its attainment to a state of highest felicity, it is to be seen what this state of felicity is, which it is the concern of every man to know, and which the _Yogi_ takes so much pains to acquire. The Vedantic Yogi, as it is well known, aims at nothing less than in his absorption in the Supreme Spirit and loosing himself in infinite bliss. But it is not so with others, who are averse to loose the sense of their personal identity, and look forward to a state of self existence either in this life or next, in which they shall be perfectly happy. The Yogis of India have various states of this bliss which they aim at according to the faith to which they belong, as we shall show below.