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as the substratum of qualities, and quality as that which is inherent in substance. The Vaiseshika system does not consider, dharma and adharma (or merit and demerit) as substances, but considers them as qualities, unlike the Jains, and on Oldenburg's authority unlike the primitive conception of the Vedic Hindoos, who treat dharma and adharma, "as kind of substances with which the soul comes into contact." From this it is quite clear that if Jainism had adopted its notions of quality and substance from the highly developed Vaiseshika philosophy they would certainly not have been so confused and indistinct.
We have dwelt rather long and have gone into details in refuting the first argument of Dr. Bhandarkar's, not only because we have to go against the opinion of a man, recog. nised to be a great authority in these matters, but also because it gave us an opportunity to discuss some of the Jain doctrines.
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
