Samipya 1991 Vol 08 Ank 01 02

Author(s): Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 40

merit and in that of attribute or characteristic. 13 But if we admit Prasastapāda as an authority, he has, as mentioned above, paraphrased the fourth sūtra in his bhāsya. Some say that there were at least two sūtra traditions in the Vaiseșika system.14 This suggests that the critical edition of the VS is highly required.
The above discussion clearly shows that the word 'dharma' in the Vaišeşika sūtras at outset signifies merit or adęsta (Unseen potentiality of an act enjoined in the Veda. )
Considering basically the concept of dharma, we do not find any opposition between the meaning of merit and that of attribute. Praśastapāda says that dharma is an attribute of a person. We know that whatever good act is performed by a person, is existing in the form of merit or adřsța until it fructifies. This adrşta merit or demerit is regarded in the Vašeşika darsana as an attribute of Ātman, a kind of dravya.15
It is quite abvious that in order to attain freedom, a man should know the nature of Ātman i.e. a dravya. And merit or adęsta is an attribute of Atman. Thus we find no contradiction between the proposed dharma and the described matter in the Vaiseșika darśana.
Moreover, almost the whole sixth adhyāya is found to have been devoted to des. cribe Adrspa. Even at the end of the VS, adrsta (=dharma) is mentioned in the penultimate sūtra.16 Thus finding the Adộsta or dharma at the commencement, in the middle and at the end of the work, we cannot say that the dharma proposed to be explained at the outset, has not been expounded in the work.
Besides, the statement of S. N. Dasgupta corroborates our contention. It runs : "These considerations lead me to think that the Vaiseșika represented a school of Mimāṁsā thought which supplemented a metaphysics to strengthen the grounds of the Vedas."17
This leaves no doubt in our conclusion that the word dharma in the Vaiśesikasūtras in the begining of the work, signifies merit or adrsta.
This merit or adrşta ( dharma ) is an unseen potentiality, produced by performing the duties as enjoined in the Veda. The performance of duties gives to a man the right of enjoying happiness. And if it is done without any desire for fruit, it purifies one's mind. In the purified mind, a desire to know the nature of Ātman arises. Then the man thoroughly studies the VD and reflects about the nature of Atman. Then by withdrawing from all activities (Nivștti-dharma), the man goes deep into meditation and realises the true nature of the self.18.
Thus we have seen that by performing duties in the best possible manner, a man gradually acquires the right to happiness and the right to Freedom. What is freedom ? "It is a freedom from the situation under which we are bound to act in certain determined sorts of ways, situation which does not leave us any choice."19
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[ Sāmipya : April, '91-March, 1992