1847.] Bhdsha Paricke'da, or Division of Language. 165 



proceeded to the supposition of a substance, in which there is no differ- 

 ence whatever, but for what reason this supposition was here made, it 

 would be difficult to give a satisfactory reply, and as regards the princi- 

 pal point, space filled out by matter, it was not even touched upon. The 

 Nyaya, on the other hand, has examined matter under this point of view, 

 and arrived at the theory of atoms, in the same way as Leucipp and Demo- 

 crit. It proceeded even further than either. With Leucipp and Demo- 

 crit atoms have some, though imperceptible, extent, and also different 

 figures and motions, while the Nyaya held them to be absolute units of 

 space without any dimensions and motions, that is, mathematical points 

 as regards space. They are eternal and unchangeable, and while they 

 are without cause themselves, they are the causes of the material uni- 

 verse. They are imperceptible to the senses, and their knowledge is 

 obtained by inference. 



The same clearness and to a certain degree comprehensiveness is met 

 with in their psychological enquiries. The faculties of the soul and its 

 relations to the material things, and other objects of knowledge, are 

 methodically described. The Nyaya draws a marked line between matter 

 and spirit, by distinctly stating the notions, under which either is per- 

 ceived. 



The soul has, according to the Nyaya, qualities, opposite to the quali- 

 ties of the substances, perceived by the senses, and is therefore distinct 

 from these substances, that is to say, as regards special qualities ; for 

 as to qualities, ascribed to substances, as far as they are substances, 

 both must of course agree. Qualities of the soul are the emotions and 

 desires, volition and aversion, etc., and knowledge. Knowledge is pro- 

 duced by intellect, which is one of the (faculties) qualities of the soul. 

 Intellect is again fourfold, it is perception, inference, analogy and verbal 

 knowledge. Perception is the source from which all other knowledge 

 flows, or rather, without objects of perception the other faculties of 

 intellect have no materials to work upon. All knowledge, that is per- 

 ceived, is perceived through a medium, through an instrument, by which 

 the soul is in communion either with objects from without or from 

 within itself. External objects are perceived through five external senses, 

 these being in contact with the mind, while internal objects, and by 

 them the soul, are directly perceived through the mind. The doctrine 

 of the communication of the soul with external objects is very curious 



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