The Vedantic Yogi has two states of bliss in view; _viz._; the one _inferior_ which is attained in this life by means of knowledge तत्रामरः जीबन्मुक्ति लक्षणं तत्वज्ञानान्तरमेव, and the other _superior_, obtainable after many births of gradual advancement to perfection परं निःश्रेयसं क्रमेण भबति । The Chárvákas say, that it is either independence or death that is bliss. स्वातन्त्र्यं मृत्युर्ब्बा मोक्षः । The Mádhyamikas say; it is extinction of self that is called liberation आत्मोच्छेदो मोक्षः । The Vijnáni philosophers—have it to be clear and elevated understanding निर्मलज्ञानोदयः । The Arhatas have it in deliverance from all veil and covering आबरण बिमुक्तिर्मुक्तिः । The Máyávádis say, that it is removal of the error of one’s separate existence as a particle of the Supreme spirit ब्रह्मांशिकजीबस्य मिथ्याज्ञान निबृत्तिः । The Rámánujas called it to be the knowledge of Vásudeva as cause of all, बासुदेब ज्ञानं । The Mádhyamikas have it for the perfect bliss enjoyed by Vishnu बिष्णोरानन्दं । The Ballabhis expect it in sporting with Krishna in heaven कृष्णेण सह गोलके लीलानुभाबः । The Pásupatas and Máheswaras place it in the possession of all dignity परमैश्वर्य्यं । The Kápálikas place it in the fond embraces of Hara and Durga हरपार्ब्बत्यालिङ्गनं । The Pratyabhijnánis call it to be the perfection of the soul. पूर्णात्मालाभः । The Raseswara Vádis have it in the health of body produced by mercury पारदेन देहस्थैर्य्यं । The Vaisesikas seek it in the extinction of all kinds of pain दुःखः निबृत्तिरिति कणादादयः । The Mimánsakas view their happiness in heavenly bliss स्वर्गादि सुख भोगः । The Sarvajnas say that, it is the continued feeling of highest felicity नित्य निरतिशय सुखबोधः । The Pánini philologers find it in the powers of speech ब्रह्म रूपाया बाण्या दर्शनं । The Sánkhyas find it in the union of force with matter प्रकृतौ पुरुषस्याबस्थानं । The Udásína Atheists have it as consisting in the ignoring of self identity अहंङ्कर निबृत्तिः । The Pátanjalas view it in the unconnected unity of the soul पुरुषस्य निर्लेप कैबल्यं । The Persian Sufis call it _ázádigi_ or unattachment of the soul to any worldly object. IX. ORIGIN OF YOGA IN THE VEDAS. [Sidenote: Not in the Vedic Period.] The origin of yoga meditation is placed at a period comparatively less ancient than the earliest Sanhita or hymnic period of vedic history, when the Rishis followed the elementary worship of the physical forces, or the Brahmanic age when they were employed in the ceremonial observances. [Sidenote: Some _Traces_ of it.] There are however some traces of abstract contemplation “dhyána yoga” to be occasionally met with in the early Vedas, where the Rishis are mentioned to have indulged themselves in such reveries. Thus in the Rig Veda—129. 4. सतो वन्धुमसति निरविन्दन् हृदि प्रतीष्य कवयो मनीषा । “The poets discovered in their heart, through meditation, the bond of the existing in the non-existing.” M. Müller. A. S. Lit. (p. 19.)