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234
YAŠASTILAKA AND INDIAN CULTURE
colourless condition like that of the sky, in which the Self exists bereft of all attributes.1
It may be noted that there is another conception of salvation different from the usual Nyāya view, and associated with the Bhāsarvajña, an important writer of the Nyāya school, assigned to about the middle of the tenth century. It is probable that Somadeva, like Sriharşa, who also refers to the Nyāya doctrine of salvation in Naişadhacarita 17. 75, was either not acquainted with the views of Bhāsarvajña or perhaps ignored them in his treatment of the current theories of salvation.
PASUPATAS
Somadeva describes and criticises the procedure recommended by the Pāśupatas for the attainment of salvation, but he does not tell us anything about the kind of mokşa contemplated by them. The Pāśupata conception of salvation, according to certain writers, is not different from that of the Nyaya school. This requires some explanation.
Sarkara in his Bhāşya on the Vedāntasūtras 2. 2. 37 criticises the doctrines of the Pasupatas, but he refers to them simply as Māheśvaras, followers of the system propounded by Siva. The Pasupatas were a Saiva sect, and we know that there were four Saiva sects in the ninth century, as both Vācaspati and Bhāskara refer to them, the former in his Bhāmati and the latter in his Brahmasutra Bhäsya 2. 2. 37. The four sects are Saivas, Pāśupatas, Kāpālikas and Kärunika-siddhāntins, the latter being called Kathaka-siddhāntins by Bhāskara. The four-fold division of the Saiva sects is found also in Yāmunācārya's Āgamaprāmānya (latter half of the eleventh century), but here the names given are Saivas, Pāśupatas, Kāpālikas and Kälämukhas. This classification is followed in Rāmānuja's Sribhāsya.
1 Applied to the Arhat, the epithet is explained as रागद्वेषमोहर हितत्वात् आकाशवत् शून्यं योग
निद्रायां सुप्तं दीपवत् केवलज्ञानेन द्योतकम् . 2 See the English translation of Naisadhacarita of Sriharşa, Appendix I, P. 497 ff. 3 According to Saṁkara, the Māheśvaras believe in five categories: Kārya, Käraña, Yoga,
vidhi, and duḥkhānta, which are all Pāśupata tenets. Cf. Agamapråmānga: पाशुपतप्रक्रिया ।......"तत्र पञ्च पदार्थास्तु व्याख्याताः कारणादयः । कारणं कार्य विधिोंगो दुःखान्तः ॥ Vācaspati in Bhāmati explains Māheśvaras as referring to the four Saiva sects includ. ing the Päśupatas, but his interpretation of yoga and vidhi is based on Pāśupata texts. He says itse tarifarofa: 1 fafafanua allegagigha, with which may be compared the following Pasupata sutras : velat qui aitai 1.%; TTi sifagarfot: 4. 2. 3; ita afirearefta,
g ata ROTH 15, 24, 25.
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