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A History of Indian Philosophy, Volume 1

Are enumerated by Pras'astapada as producing dharma


other gu@nas such as _buddhi_(knowledge),_sukha_ (happiness), _du@hkha_ (sorrow), _iccha_ (will), _dve@sa_ (antipathy or hatred) and _yatna_ (effort) can occur only with reference to soul.

The characteristic of _gurutva_ (heaviness) is that by virtue of which things fall to the ground. The gu@na of _sneha_ (oiliness) belongs to water. The gu@na of _sa@mskara_ is of three kinds, (i) _vega_ (velocity) which keeps a thing moving in different directions, (2) _sthiti-sthapaka_ (elasticity) on account of which a gross thing tries to get back its old state even though disturbed, (3) _bhavana_ is that quality of atman by which things are constantly practised or by which things experienced are remembered and recognized [Footnote ref l]. _Dharma_ is the quality the presence of which enables the soul to enjoy happiness or to attain salvation [Footnote ref 2]. _Adharma_ is


[Footnote 1: Pras'astapada says that bhavana is a special characteristic of the soul, contrary to intoxication, sorrow and knowledge, by which things seen, heard and felt are remembered and recognized. Through unexpectedness (as the sight of a camel for a man of South India), repetition (as in studies, art etc.) and intensity of interest, the sa@mskara becomes particularly strong. See _Nyayakandali_, p. 167. Ka@nada however is silent on these points.

He only says that by a special kind of contact of the mind with soul and also by the sa@mskara, memory (sm@rti) is produced (ix. 2. 6).]

[Footnote 2: Pras'astapada speaks of _dharma_ (merit) as being a quality of the soul. Thereupon S'ridhara points out that this view does not admit that dharma is a power of karma (_nakarmasamarthyam_). Sacrifice etc. cannot be dharma for these actions being momentary they cannot generate the effects which are only to be reaped at a future time. If the action is destroyed its power (_samarthya_) cannot last. So dharma is to be admitted as a quality generated in the self by certain courses of conduct which produce happiness for him when helped by certain other conditions of time, place, etc. Faith (_s'raddha_), non-injury, doing good to all beings, truthfulness, non-stealing, sex-control, sincerity, control of anger, ablutions, taking of pure food, devotion to particular gods, fasting, strict adherence to scriptural duties, and the performance of duties assigned to each caste and stage of life, are enumerated by Pras'astapada as producing dharma. The person who strictly adheres to these duties and the _yamas_ and _niyamas_ (cf. Patanjali's Yoga) and attains Yoga by a meditation on the six padarthas attains a dharma which brings liberation (_mok@sa_). S'ridhara refers to the Sa@mkhya-Yoga account of the method of attaining salvation (_Nyayakandali_, pp. 272-280). See also Vallabha's _Nyayalilavati_, pp. 74-75. (Bombay, 1915.)]


the opposite quality, the presence of which in the soul leads a man to suffer. _Ad@r@s@ta_ or destiny is that unknown quality of things and of the soul which brings about the cosmic order, and arranges it for the experience of the souls in accordance with their merits or demerits.

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