Page:A history of Sanskrit literature (1900), Macdonell, Arthur Anthony.djvu/415

 to him, individual souls are not identical with God; they suffer from innate unbelief, not ignorance, while belief or the love of God (bhakti), not knowledge, is the means of salvation or union with God.

The last two orthodox systems of philosophy, the Vaiçeshika and the Nyāya, form a closely-connected pair, since a strict classification of ideas, as well as the explanation of the origin of the world from atoms, is common to both. Much the older of the two is the Vaiçeshika, which is already assailed in the Brahma-sūtras. It is there described as undeserving of attention, because it had no adherents. This was certainly not the case in later times, when this system became very popular. It received its name from the category of "particularity" (viçesha) on which great stress is laid in its theory of atoms. The memory of its founder is only preserved in his nickname Kaṇāda (also Kaṇabhuj or Kaṇa-bhaksha), which means "atom-eater."

The main importance of the system lies in the logical categories which it set up and under which it classed all phenomena. The six which it originally set up are substance, quality, motion, generality, particularity, and inherence. They are rigorously defined and further subdivided. The most interesting is that of inherence or inseparable connection (samavāya), which, being clearly distinguished from that of accident or separable connection (saṃyoga), is described as the relation between a thing and its properties, the whole and its parts, genus and species, motion and the object in motion. Later was added a seventh, that of non-existence (abhāva), which, by affording special facilities for the display of subtlety, has had a momentous influence on Indian logic. This category was further subdivided into prior