and the _yamas_ and _niyamas_ (cf. Patanjali's Yoga) and
attains Yoga by a meditation on the six padarthas attains a dharma
which brings liberation (_mok@sa_). S'ridhara refers to the Sa@mkhya-Yoga
account of the method of attaining salvation (_Nyayakandali_, pp. 272-280).
See also Vallabha's _Nyayalilavati_, pp. 74-75. (Bombay, 1915.)]

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the opposite quality, the presence of which in the soul leads a
man to suffer. _Ad@r@s@ta_ or destiny is that unknown quality of
things and of the soul which brings about the cosmic order, and
arranges it for the experience of the souls in accordance with
their merits or demerits.

_Karma_ means movement; it is the third thing which must
be held to be as irreducible a reality as dravya or gu@na. There
are five kinds of movement, (1) upward, (2) downward, (3) contraction,
(4) expansion, (5) movement in general. All kinds of
karmas rest on substances just, as the gu@nas do, and cause the
things to which they belong to move.

_Samanya_ is the fourth category. It means the genus, or aspect
of generality or sameness that we notice in things. Thus in spite
of the difference of colour between one cow and another, both of
them are found to have such a sameness that we call them cows.
In spite of all diversity in all objects around us, they are all
perceived as _sat_ or existing. This sat or existence is thus a sameness,
which is found to exist in all the three things, dravya, gu@na,
and karma. This sameness is called _samanya_ or _jati_, and it is
regarded as a separate thing which rests on dravya, gu@na, or
karma. This highest genus _satta_ (being) is called _parajati_ (highest
universal), the other intermediate jatis are called aparajati (lower
universals), such as the genus of dravya, of karma, or of gu@na, or
still more intermediate jatis such as _gotvajati_ (the genus cow),
_nilatvajati_ (the genus blue). The intermediate jatis or genera
sometimes appear to have a special aspect as a species, such as
_pas'utva_ (animal jati) and _gotva_ (the cow jati); here however
gotva appears as a species, yet it is in reality nothing but a jati.
The aspect as species has no separate existence. It is jati which
from one aspect appears as genus and from another as species.

318

This jati or _samanya_ thus must be regarded as having a separate
independent reality though it is existent in dravya, gu@na and
karma. The Buddhists denied the existence of any independent
reality of samanya, but