Some other instances of difference in fundamental doctrines between Vaiseshikas and Gainas are, that according to the former the souls are infinite and all-pervading, while to the latter they are of limited dimensions, and that the Vaiseshikas make dharma and adharma qualities of the soul, while, as has been said above, the Gainas look on them as a sort of substances. In one point, however, there is some resemblance between a paradoxical Vaiseshika opinion and a distinct Gaina doctrine. According to the Vaiseshika there are four kinds of bodies: bodies of earth, as those of men, animals, &c.; bodies of water in the world of Varuna; bodies of fire in the world of Agni; and bodies of wind in the world of Vayu. This curious opinion has its counterpart in Gainism; for the Gainas, too, assume Earth-bodies, Water-bodies, Fire-bodies, and Wind-bodies. However, these elementary bodies are the elements or the most minute particles of them, inhabited by particular souls. This hylozoistic doctrine is, as I have said above, the outcome of primitive animism, while the Vaiseshika opinion, though probably derived from the same current of thought, is an adaptation of it to popular mythology. I make no doubt that the Gaina opinion is much more primitive and

belongs to an older stage in the development of philosophical thought than the Vaiseshika assumption of four kinds of bodies.

Though I am of opinion that between Vaiseshika and Gainism no such connection existed as could be proved by borrowings of the one system from the other, still I am ready to admit that they are related to each other by a kind of affinity of ideas. For the fundamental ideas of the Vedantins and Sankhyas go directly counter to those of the Gainas, and the latter could not adopt them without breaking with their religion. But they could go a part of their way together with the Vaiseshika, and still retain their religious persuasion. We need, therefore, not wonder that among the writers on the Nyaya-Vaiseshika some names of Gainas occur. The Gainas themselves go still farther, and maintain that the Vaiseshika philosophy was established by a schismatical teacher of theirs, Khaluya Rohagutta of the Kausika Gotra, with whom originated the sixth schism of the Gainas, the Trairasika-matam, in 544 A. V. (18 A. D.) The details of this system given in the Avasyaka, vv. 77-83, are apparently reproduced from Kanada's Vaiseshika Darsana; for they consist in the enumeration of the six (not seven) categories with their subdivisions, among which that of qualities contains but seventeen items (not twenty-four), and those identical with Vaiseshika Darsana I, 1, 6.