Desire and antipathy also belong to the soul. None of
these can belong either to the body or to the mind (manas).
Manas cannot be conscious for it is dependent upon self. Again
if it was conscious then the actions done by it would have to be
borne by the self and one cannot reap the fruits of the actions of
another. The causes of recollection on the part of self are given
as follows: (1) attention, (2) context, (3) repetition, (4) sign,
(5) association, (6) likeness, (7) association of the possessor
and the possessed or master and servant, or things which
are generally seen to follow each other, (8) separation (as of
husband and wife), (9) simpler employment, (10) opposition,
(11) excess, (12) that from which anything can be got, (13) cover
and covered, (14) pleasure and pain causing memory of that
which caused them, (15) fear, (16) entreaty, (17) action such
as that of the chariot reminding the charioteer, (18) affection,
(19) merit and demerit [Footnote ref 1]. It is said that knowledge does
not belong to body, and then the question of the production of the body
as due to ad@r@s@ta is described. Salvation (_apavarga_) is effected by
the manas being permanently separated from the soul (atman)
through the destruction of karma.

In the fourth book in course of the examination of do@sa
(defects), it is said that moha (ignorance), is at the root of all
other defects such as raga (attachment) and dve@sa (antipathy).
As against the Buddhist view that a thing could be produced by
destruction, it is said that destruction is only a stage in the
process of origination. Is'vara is regarded as the cause of the
production of effects of deeds performed by men's efforts, for
man is not always found to attain success according to his efforts.
A reference is made to the doctrine of those who say that all
things have come into being by no-cause (_animitta_), for then
no-cause would be the cause, which is impossible.

The doctrine of some that all things are eternal is next refuted
on the ground that we always see things produced and destroyed.

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[Footnote 1: _Nyaya sutra_ III. ii. 44.]

301

The doctrine of the nihilistic Buddhists (s'unyavadin Bauddhas)
that all things are what they are by virtue of their relations to
other things, and that of other Buddhists who hold that there are
merely the qualities and parts but no substances or wholes, are
then refuted. T