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APPENDIX A
istic views, but never saw in the personal God, whom they assumed, the creator of matter. Their theology is set forth in the Kusumāñjali of Udayana [c. 950 A.D.],20 and in various later works which discuss the two systems in common. According to the view which they hold in harmony with the doctrine of the Yoga, God is a distinct soul like the other individual souls, and these are equally with Him eternal. He is, however, distinguished from them by the fact that He alone possesses the attributes of omniscience and omnipotence, which qualify Him for the government of the universe; and that, on the other hand, He lacks those attributes which result in the entanglement of all other souls in the cycle of existence." 21
The ideal of liberation presented in Gautama's Nyāya-sutra, Book IV, is that of ascetic detachment, culminating in a condition of absolute unconsciousness, similar to that of the Sankhya, as described supra, pp. 329-330. This suggests that in these apparently later doctrines we may have another vestige of the archaic pre-Aryan science represented in Jainism and the doctrine of Gosāla (supra, pp. 263-279). Indeed, in a late Jaina text (the Avasyaka), the Vaiścṣika is attributed to a Jaina schismatic named Rahagutta.22
The "six systems" are considered to be orthodox because they recognize the authority of the Vedas; their co-ordination, however, is not particularly old. Vācaspati-miśra, c. 841 A.D., composed commentaries on the Sankhya, Yoga, Mimāṁsā, Vedānta, and Nyaya systems, while Udayana, about a century later, combined the views of the Nyaya and Vaiseṣika in his proof of the existence of God. The culmination of the tendency to syncretize appears in Śivaditya (date uncertain, but probably later than
20 Garbe gives 1300 A.D., but this is certainly too late, since one of Udayana's works is dated 984 A.D. Cf. Winternitz, Geschichte der indischen Litteratur, Vol. III, p. 466.
21 Garbe, "Nyaya," p. 424.
22 Keith, Indian Logic and Atomism, p. 14.
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