say that if any
association of body with Is'vara is indispensable for our conception
of him, the atoms may as well be regarded as his body,
so that just as by the will of our self changes and movement of
our body take place, so also by his will changes and movements
are produced in the atoms [Footnote ref l].

The naiyayikas in common with most other systems of Indian
philosophy believed that the world was full of sorrow and that
the small bits of pleasure only served to intensify the force of
sorrow. To a wise person therefore everything is sorrow (_sarva@m
du@hkha@m vivekina@h_); the wise therefore is never attached to the
so-called pleasures of life which only lead us to further sorrows.

The bondage of the world is due to false knowledge (_mithyajnana_)
which consists in thinking as my own self that which
is not my self, namely body, senses, manas, feelings and knowledge;
when once the true knowledge of the six padarthas and
as Nyaya says, of the proofs (_prama@na_), the objects of knowledge
(_prameya_), and of the other logical categories of inference is
attained, false knowledge is destroyed. False knowledge can
be removed by constant thinking of its opposite (_pratipak@sabhavana_),
namely the true estimates of things. Thus when any
pleasure attracts us, we are to think that this is in reality but
pain, and thus the right knowledge about it will dawn and it
will never attract us again. Thus it is that with the destruction
of false knowledge our attachment or antipathy to things and
ignorance about them (collectively called do@sa, cf. the kles'a of
Patanjali) are also destroyed.

With the destruction of attachment actions (_prav@rtti_) for the

____________________________________________________________________

[Footnote:1: See _Nyayamanjari_, pp. 190-204,_ Is'varanumana_ of Raghunatha
S'iro@ma@ni and Udayana's _Kusumanjali_.]

366

fulfilment of desires cease and with it rebirth ceases and with
it sorrow ceases. Without false knowledge and attachment,
actions cannot produce the bondage of karma that leads to the
production of body and its experiences. With the cessation of
sorrow there is emancipation in which the self is divested of all
its qualities (consciousness, feeling, willing, etc.) and remains
in its own inert state. The state of mukti according to Nyaya-Vais'e@sika
is neither a state of pure knowledge nor of bliss but a
state of perfect qualitilessness, in which the self remains in itself in