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VIII ] Nyaya sutras and V aifeika sutras 3°5 Vaise!?ika lays its main emphasis on self-consciousness as a fact of knowledge. Both the Nyaya and the Vaise#ka siitras admit the existence of atoms, but all the details of the doctrine of atomic structure in later Nyaya-Vaiseika are absent there. The Vaise!?ika calls salvation 1zi(iSreyasa or 1Jloka and the N yaya apavarga. Moka with V aiseika is the permanent cessation of connection with body; the apavarga with Nyaya is cessation of pain I. In later times the main points of difference between the V aiseika and N yaya are said to lie with regard to theory of the notion of number, changes of colour in the molecules by heat, etc. Thus the former admitted a special procedure of the mind by which cognitions of number arose in the mind (e.g. at the first moment there is the sense contact with an object, then the notion of one- ness, then from a sense of relativeness-apekabuddhi-notion of two, then a notion of two-ness, and then the notion of two things); again, the doctrine of pilupaka (changes of qualities by heat are produced in atoms and not in molecules as Nyaya held) was held by V aiseika, which the N aiyayikas did not admit 2 . But as the Nyiiya sftlras are silent on these points, it is not possible to say that such were really the differences between early N yaya and early Vaiseika. These differences may be said to hold between the later interpreters of V aiseika and the later interpreters of N yaya. The V aiseika as we find it in the commentary of Prasastapada (probably sixth century A.D.), and the Nyaya from the time of U dyotakara have come to be treated as almost the same system with slight variations only. I have therefore preferred to treat them together. The main presentation of the N yaya- V aise!?ika philosophy in this chapter is that which is found from the sixth century onwards. The Vaiseika and Nyaya Literature. It is difficult to ascertain definitely the date of the V aiseika sutras by Kal)ada, also called Auliikya the son of Uliika, though there is every reason to suppose it to be pre-Buddhistic. It I Professor Vanamali Vedantatirtha quotes a passage from Sa1!,k[epafa1ikaraja)'a, XVI. 68-69 in 1. A. S. B., 1905, and another passage from a Nyaya writer Bhasarvajfia, pp. 39-41, inJ.A.S.B., 1914, to show that the old Naiyayikas conidered that there was an element of happiness (sukha) in the state of mukti (salvation) which the Vaise- !iiikas denied. No evidence in support of this opinion is found in the Nyaya or the Vaifep.ka sutras, unless the cessation of pain with Nyaya is interpreted as meaning the presence of some sort of bliss or happiness. 2 See Madhava's Sa1'vadarfallaSal!I.s'"Yaha-Aulz"lkyadarfalZa.