_anger_. 'How could the sage, by whom the strong ship of the Sankhya
was launched, on which the man seeking emancipation crosses the ocean
of existence, entertain the distinction of friend and foe'?"

The Sankhya system is also frequently mentioned in the Mahabarata.

The Nyaya system differs from that of Kapila, by assuming a third eternal
and indestructible principle as the basis of matter, namely, _Atoms_. It
also assumes the existence of a Supreme Soul, Brahma, who is almighty and
allwise. It agrees with Kapila in making all souls eternal, and distinct
from body. Its evil to be overcome is the same, namely, transmigration;
and its method of release is the same, namely _Buddhi_, or knowledge. It
is a more dialectic system than the others, and is rather of the nature of
a logic than a philosophy.

Mr. Banerjea, in his Dialogues on the Hindu philosophy, considers the
Buddhists' system as closely resembling the Nyaya system. He regards the
Buddhist Nirvana as equivalent to the emancipation of the Nyaya system.
Apavarga, or emancipation, is declared in this philosophy to be final
deliverance from pain, birth, activity, fault, and false notions. Even so
the Pali doctrinal books speak of Nirvana as an exemption from old age,
disease, and death. In it desire, anger, and ignorance are consumed by the
fire of knowledge. Here all selfish distinctions of mine and thine, all
evil thoughts, all slander and jealousy, are cut down by the weapon of
knowledge. Here we have an experience of immortality which is cessation of
all trouble and perfect felicity.[74]

Sec. 7. Origin of the Hindoo Triad.

There had gradually grown up among the people a worship founded on that of
the ancient Vedas. In the West of India, the god RUDRA, mentioned in the
Vedic hymns, had been transformed into Siva. In the Rig-Veda Rudra is
sometimes the name for Agni.[75] He is described as father of the winds.
He is the same as Maha-deva. He is fierce and beneficent at once. He
presides over medicinal plants. According to Weber (Indische Stud., II.
19) he is the Storm-God. The same view is taken by Professor Whitney.[76]
But his worship gradually extended, until, under the name of Siva, the
Destroyer, he became one of the principal deities of India. Meantime, in
the valley of the Ganges, a similar devotion had grown up for the Vedic
god VISCHNU, who in like manner had been promoted to the chief rank in the
Hindoo Pantheon. He had been elevate