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The Vaisheshika-sutra is ascribed to an unknown author or school whose nickname is Kanada, atom-eater, because the system is based on the uncreated and eternal atoms of which the Creator, individual souls and matter are formed. While Nyaya-sutra deals essentially with logical reasoning, the Vaiseshika-sutra (200 B. C.) represents a naturalistic view which finds in atoms the basis of the material world. Both Sutras accept in some measure the view of the other. The Vaiseshika doctrine agrees in many points with the Jain philosophical views. Thus it believes that the real activity of the soul, denied by the Vedanta of Sankara, holds the effect to be different from the cause, the qualities from the substance, and accepts atoms. accepts atoms. It is not clear if the Vaiseshika ever was materialistic in the Lokayata sense of "deriving the soul from the matter". The original view of the two Sutras as to God is disputed, both say very little on the topic "But the title may be due to working over at the time when they had become definitely theistic schools." "

The Padartha-dharma-samgraha of Prasastapada (5 th century A D.) is hardly a coniment on the VaiseshikaSutra because it gives "a completely new exposition of the same subject-matter, with additions of importance." The Nyayakandali of Srilhara (991) is a commentary on it; it holds the same view of theism and adds the non-existence as a seventh to the six Nyaya categoriessubstance, quality, action, generality, particularity and inherence, whence the name of the system is usually derived, and its inseparable relation. Udayana also wrote a comment, Kiranavali, on Prasastapada's Bhashya, and an independent text, the Lakshanavali. The Upaskara of Sankara Misra (160) is a formal comment on the Vaiseshika-sutra but not an adequate one. There are a number of short handbooks which deal with the doctrines of both as a whole and present a fusion of the two traditions, and serve as the guide books to the two schools. They include the Saptapadarthi of Sivaditya which is datei earlier than Gangesa; the Tarkabhasha of Kesava Misra which is assigned to the 13 th or 14 th century; the Tarka-kaumudi of Laughakshi Bhaskara which dates after 1400; the Tarka-samgraha of Annam Bhatta of southern India which has an important commentary before 1585; and the Tarkamrita of Jagadisa (1700). The Bhasha-parichcheda of Visvanatha (1634) consists of 166 memorial and borrowed verses. In this period the divergence of view between Nyaya and Vaiseshika had reduced to minor points. The schools were now fully theistic; Udayana like Udyotkara was probably a Saiva and identified God with Siva.