is, that each of the indivisible atoms of even the same
element has specific features of difference.]

[Footnote 2: Here the well known qualities of heaviness (_gurutva_),
liquidity (_dravatva_), oiliness (_sneha_), elasticity (_sa@mskara_),
merit (_dharma_), and demerit (_adharma_) have been altogether omitted.
These are all counted in later Vais'e@sika commentaries and compendiums.
It must be noted that "_gu@na_" in Vas'e@sika means qualities and not
subtle reals or substances as in Sa@mkhya Yoga. Gu@na in Vas'e@sika would
be akin to what Yoga would call _dharma_.]

286

downward movement, contraction, expansion and horizontal
movement. The three common qualities of dravya, gu@na and karma
are that they are existent, non-eternal, substantive, effect, cause,
and possess generality and particularity. Dravya produces other
dravyas and the gu@nas other gu@nas. But karma is not necessarily
produced by karma. Dravya does not destroy either its cause or
its effect but the gu@nas are destroyed both by the cause and by
the effect. Karma is destroyed by karma. Dravya possesses
karma and gu@na and is regarded as the material (_samavayi_) cause.
Gu@nas inhere in dravya, cannot possess further gu@nas, and are
not by themselves the cause of contact or disjoining. Karma is
devoid of gu@na, cannot remain at one time in more than one
object, inheres in dravya alone, and is an independent cause of
contact or disjoining. Dravya is the material cause (samavayi)
of (derivative) dravyas, gu@na, and karma, gu@na is also the non-material
cause (_asamavayi_) of dravya, gu@na and karma. Karma
is the general cause of contact, disjoining, and inertia in motion
(_vega_). Karma is not the cause of dravya. For dravya may be
produced even without karma [Footnote ref 1]. Dravya is the general effect
of dravya. Karma is dissimilar to gu@na in this that it does not produce
karma. The numbers two, three, etc, separateness, contact
and disjoining are effected by more than one dravya. Each karma
not being connected with more than one thing is not produced
by more than one thing [Footnote ref 2]. A dravya is the result of many
contacts (of the atoms). One colour may be the result of many
colours. Upward movement is the result of heaviness, effort and
contact. Contact and disjoining are also the result of karma. In
denying the causality of karma it is meant that karma is not the
cause of dravya and karma [Footnote ref 3].

In the second chapter of the