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CONFLUENCE OF OPPOSITES
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it would be equally impossible to prove their nonexistence. And if an appeal were made to dreams, or visions produced by a mirage, or by jugglery, it would be remembered that dreams also, like remembrance, presuppose previous perception of things; and that even in mistaking we mistake something, so that false knowledge can always be removed by true knowledge" (SSP, P. 427).
Gotama maintains that knowledge belongs not to the senses and inind but to the soul; he believes in transmigration, and considers attachment, aversion, and stupidity to be the chief faults of which stupidity is the worst. The separation of the soul from the body is obtained by the cessation of deserts. The notion of a god occupies a very secondary position in Gotama's philosophy, bis existence being simply necessary to decree fruits of actions to the infauity of acting souls.
The categories of Nyaya do not include the true essentials of knowledge, as laid down in our discourse on the scientific side of Religion, and there is no description even of the state of Moksha, the end in view.
The Vaiseshika school, founded by Kanada, is prastically a sister to Nyaya l'hilosop!ıy. There is not much in it that is peculiar to it. Kanada's chief merit lies in the development of the atom theory which is also to be found in a crude form in Nyaya. His categories, however, are:
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