________________
III. v]
AVIDYA IN THE VAISEȘIKA SCHOOL
109
and the attainment of the knowledge of truth are held as due to adrsta and dharma.' Besides this, the Sūtra refers to some Vedic rites for the acquisition of adrsta.2 In view of such importance of the conception of dharma for the exposition of philosophical problems dealt with in the treatise, it was not unnatural that the author should propose dharma as the main theme of it and accept the validity of the Vedic Scripture (āmnāya) that contained it. Religious potency (adysta) lies at the root of creation and if the creation is beginningless, the potency also is beginningless. It is this potency which is responsible for new creations after dissolutions. The Sūtra does not define adrsta and this is perhaps due to the fact that its meaning was well known at that time. The Vedic rites have results, immediate or remote, known or unknown. Where the result is not immediate and known it should be regarded as remote and unknown prosperity. Such performances as ablution, fasting, celibacy, living at preceptor's house for study of the scriptures, and the like produce religious potency. These rites and duties of the fourfold stages of life (äśramas), moral degradations and their opposites also produce așsta. One sets to perform good and bad actions resulting in merit and demerit impelled by desire for gain and hatred for loss. 6
Both dharma and adharma produce adrsta. The terms dharma and adharma are also used in the sense of adrsta,' that is, the result produced by dharma and adharma. Dharma and adharma quâ cause are respectively identical with the rites and duties prescribed by the Vedic injunctions and their violations while dharma and adharma quâ effect are respectively identical with the result of those rites and duties and their violations. In other words, dharma and adharma quâ effect are adysta. It is in these senses that the terms adrsta, dharma and adharma are used in this treatise. The relevant meanings are to be understood with reference to the context. After this digression let us come to our subject proper viz. the problem of avidyā.
We have stated at the outset that the Vaišesika school did not develop its own theory of avidyā. The Nyāya school had great influence on the development of the Vaisesika school and in later times 1 VS, V. 2. 13; 1. 1. 4.
2 VS, VI. 2. 2. 3 Cf. drsţādssta-prayojanānām drstābhāve prayojanam abhyudayāya-VS, VI. 2. I.
4 abhişecanopavāsa-brahmacarya-gurukulavāsa-vānaprastha-yajña-däna - prokşaņa-dinnakșatra-mantrakālaniyamāś cā 'dīstāya---VS, VI. 2. 2.
5 căturăśramyam upadhā anupadhāś ca, VI. 2. 3. The next sūtra defines upadhā as bhavadoşa and anupadhā as adoşa.
6 iccha-dveşa-pūrvikā dharmādharmayoḥ pravịttiḥ-VI. 2. 14. Upaskāra, however, interprets the sūtra in a different way. The interpretation can be summed up as iccha-dveşa-pūrvikā pravịttiḥ dharma-dharmayoh kāraṇam.
7 See IV. 2. 7; IX. 2. 9.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
