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Matter
Mūḍha or stupified i.e. steeped in wrong apprehension. Mūḍha consisting, as it does, in Mithya-pratipatti or wrong apprehension forms the basis of Raga which paints the object of the wrong apprehension in rosy colour (RanjaniyaSankalpa) and of Dveṣa which looks upon it as an object to be avoided (Kopaniya-Sinkalpa). Kima or sexual craving, Matsara or a tendency to prevent others, without any reason whatsoever, from having their own ways, Spṛhā or a desire to appropriate the things of others, Tṛṣṇa or a thirst for worldly objects including miserliness and a desire that such and such a thing of mine may not be destroyed and Lobha or avarice are the different modes of Raga. Some e.g. Viśvanatha look upon Moha or deceitfulness and Dambha or pride as included in Rāga. Krodha or rage which brings about violent modifications in one's body and sense-organs, Irṣā or malice towards a person who appropriates things which are the common properties of a number of persons, Asüya or malice at the meritorious attainments of others, Droha or a determination to kill another and Amarṣa or impotent rage are the various modes of Dveșa in which Viśvanatha includes Abhimana or a feeling of disgust towards one's own self when one fails to take revenge upon an evil-doer.
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PRAVṚTTI, DHARMA AND ADHARMA ACCORDING TO THE NYAYA PHILOSOPHY
The above-mentioned Doșa's are the springs of our action. They lead to what is called the Pravṛtti or activity. Pravṛtti may be viewed either in its aspect as a Karana i.e. a cause or as a Karya i.e. an effect. In its causal aspect, it consists in activities of our tongue (as a speaking organ), of mind and of body. In other words, being guided by the above Dosa's we do the Karma's or acts of speaking, thinking and making various bodily efforts, which acts are either Subha i.e. good or Asubha i.e. bad. These Karma's give rise to certain attributes in the soul, which are called Dharma or merit and Adharma or demerit. These attributes of the soul, Dharma and Adharma, are also called Pravṛtti's,
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