msa, older than that represented
in the _Mima@msa sutras._ But a closer inspection of the _Vais'e@sika
sutras_ seems to confirm such a supposition in a very remarkable
way. We have seen in the previous section that Caraka quotes
a _Vais'e@sika sutra._ An examination of Caraka's _Sutrasthana_ (I.35-38)
leaves us convinced that the writer of the verses had some
compendium of Vais'e@sika such as that of the _Bha@sapariccheda_
before him. _Caraka sutra_ or _karika_ (I.i. 36) says that the gu@nas
are those which have been enumerated such as heaviness, etc.,
cognition, and those which begin with the gu@na "_para_" (universality)
and end with "_prayatna_" (effort) together with the sense-qualities
(_sartha_). It seems that this is a reference to some well-known
enumeration. But this enumeration is not to be found
in the _Vais'e@sika sutra_ (I.i. 6) which leaves out the six gu@nas,

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[Footnote 1: _Caraka, S'arira_, 39.]

[Footnote 2: See the next section.]

[Footnote 3: Vatsyayana's Bha@sya on the _Nyaya sutras,_ I.i.32. This is
undoubtedly a reference to the Jaina view as found in
_Das'avaikalikaniryukti_ as noted before.]

[Footnote 4: _Nyaya sutra_ I.i. 5, and _Vais'e@sika sutras_ IX. ii. 1-2,
4-5, and III. i. 8-17.]

281

heaviness (_gurutva_), liquidity (_dravatva_), oiliness(_sneha_),
elasticity (_sa@mskara_), merit (_dharma_) and demerit (_adharma_);
in one part of the sutra the enumeration begins with "para"
(universality) and ends in "prayatna," but buddhi (cognition)
comes within the enumeration beginning from para and ending in
prayatna, whereas in Caraka buddhi does not form part of the list
and is separately enumerated. This leads me to suppose that Caraka's
sutra was written at a time when the six gu@nas left out in the
Vais'e@sika enumeration had come to be counted as gu@nas, and
compendiums had been made in which these were enumerated.
_Bha@sapariccheda_ (a later Vais'e@sika compendium), is a compilation
from some very old karikas which are referred to by Vis'vanatha
as being collected from "_atisa@mk@siptacirantanoktibhi@h_"--(from
very ancient aphorisms [Footnote ref 1]); Caraka's definition of samanya
and vis'e@sa shows that they had not then been counted as separate
categories as in later Nyaya-Vais'e@sika doctrines; but though
slightly different it is quite in keeping with the sort of definition
one finds in the _Vais'e@sika sutra