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YASASTILAKA AND INDIAN CULTURE
and Bauddha systems; while in his commentary on Book IV he takes them to mean the Jaina, Jaiminiya, Buddhist and Saiva systems, and explains the six Darśanas as these four plus the Sāṁkhya and Lokāgata systems. It is difficult to say how far this interpretation is correct; but the six Darśanas referred to by Somadeva seem to be identical with the six Tarkas enumerated by Rājasekhara in Kävyamimāṁsā (Chap. 2), viz. the Jaina and Buddhist Darśanas and the Lokāyata forming one group, and the Samkhya, the Nyāya, and the Vaiseșika forming another group. It is probable that this classification of the Darśanas was popular it the tenth century, the age of Rājasekhara and Somadeva. It may be noted in this connection that the Darśanas seem to have been variously classified at different epochs: for example, in Vāyupurana 104. 16 the six Darśanas are stated to be Brāhma. Saiva. Va
iva, Vaisnava, Saura, Sākta, and Arhata i. e, Jaina. Similarly, in Jñānārnavatantra 16. 131-134 we find mentioned the Saivadarśana, Sāktadarśana, Brāhmadarśana, Vaişņavadarśana, Sūryadarśana, and Bauddhadarśana. Certain points relating to some of the systems criticized by Somadeva require further elucidation.
SAIDDHANTA VAIŠEŞİKAS The mention of two distinct schools of Vaiseșika philosophy, Saiddhānta and Tārkika, in Yasastilaka is a noteworthy feature; and, as we have seen, the former school laid stress on the worship of Siva and faith in him, while the latter represented the orthodox school with emphasis on Dharma and the knowledge of the categories. We do not know when the Saiddhānta school came into being, but the followers of this school seem to be the same as the VỊddha Vaiseşikas mentioned by Vidyānanda (9th century) in his Āptaparikṣā, wherein he remarks that they propound the existence of Maheśvara or Siva in reality, just as they believe in the reality of Substances. Qualities, Actions, Generality, Particularity, Inherence etc., that is, the categories recognised by the Vaiseșika system as such. The same work tells us that a certain section of the Vaiseşikas (unlike the orthodox school) postulates the existence of consciousness even in the liberated soul :* it is not the pure and infinite consciousness of the Self recognised by the Sámkhyas, but jñānasakti or intellectual power; and Maheśvara, like the liberated soul,
1 'द्विधा चान्वीक्षिकी पूर्वोत्तरपक्षाभ्याम् । अर्हद्भदन्तदर्शने लोकायतं च पूर्वः पक्षः। सांख्य न्यायवैशेषिको चोत्तरः
ar a: 1 2 ब्रामं शैवं वैष्णवं च सौर शाक्तं तथाईतम् । षड् दर्शनानि चोक्तानि स्वभावनियतानि च ॥ 3 'यथैव हि महेश्वरस्य स्वरूपतः सत्त्वं वृद्धवैशेषिकैरिष्यते तथा पृथिव्यादिद्रव्याणां रूपादिगुणानासुत्क्षेपणादिकर्मणां
ara h TAI THIQIT, ga' (under verses 59-76). 4 'शानशक्तिस्तु निःकर्मणोऽपि कस्यचिन्न विरुध्यते चेतनात्मवादिभिः कैश्चिदैशेषिकसिद्धान्तमभ्युपगच्छद्भिर्मुक्तात्मभ्यपि
#ar: q ara' (under verse 11). 5 The orthodox Vaiseșika view of salvation is of course far different. See preceding
Chapter,
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