KADAMBAR. 311 प्रधान ) and पुरुष. मूलप्रकृतिरविकृतिः महदाद्यः प्रकृतिविकृतयः सप्त । षोडशकस्तु विकारः न प्रकृतिर्न विकृतिः पुरुषः ॥९ सांख्यकारिका 3; and so ‘प्रकृतेर्महांस्ततोऽहंकारस्तस्माद्णश्च षोडशकः।तस्मादपि पोडशकात्पञ्चभ्यः पञ्च भूतानि । 22. This enumerates the 25 तत्त्वs of the सांख्य . ‘सत्त्वं लघु प्रकाशकमिष्ट मुपष्टम्भकं चलं च रजः । गुरु वरणकमेव तमः प्रदीपवच्चार्थतो वृत्तिः । सांख्यका रिका 13. Arreads ब्रह्मदेव after परिणामात्, which would refer to bhe view of the Vedanta philosophy that the whole world is an manation from the single ब्रह्म परमाण्वादे..च्छया or by the will of the lord who is the cause of the production, subsistence and |estruction (of everything) beginning from the atoms and end. jng with the universe. This is the view of the नैयायिक Echool founded by गौतम. ब्रह्माण्डं पर्यन्तः यस्य. According to the नैयायिक, motion is first produced in the atoms as a result of God's will This motion produces conjunction of two monads giving birth to a diad ( ड्युक ). Three ह्यणुकऽ make a यणुक. From this last is produced the चतुरणुक and so on until the great masses of earth water &c. are formed. The destruction of things takes place exactly in the same way; that is, when od dosires to destroy all effects, motion is produced which divides the monads and destroys the द्यणुक, then follows the destruction of the यणुक and so on till the great masses of earth &c become extinct. The तर्कदीपिका on तर्कसंग्रह section 13 ‘रूपरहितस्पर्शवान्वायुःsays ईश्वरस्य चिकीर्षावशात्परमाणुषु क्रिया जायते । ततः परमाणुद्वयसंयोग सति द्यणुकमुत्पद्यते । त्रिभिर्बणुकैथ्यणुकम् । एवं चतुरणुकादिक्रमेण महती पृथिवी महत्य आपो महत्तेजो महान्वायुरुत्पद्यते । एवमुत्पन्नस्य कार्यद्रव्यस्य संजिहीर्षावशात्परमाणुषु क्रिया । क्रियया परमाणुद्वयविभागे सति द्वयणुकनाशः ततव्यणुकनाशः ततश्चतुरणुकस्येत्ये महापृथिव्यादिनाशः १. Artakes परमाण्वादेः by itself, understands विपरिणामात् after it and says that the author refers by it to the वैशेषिक philosophy founded by कणाद and that by ईश्वरस्य, इच्छया the author refers to the न्याय system. ' reads ‘ईशितुरिच्छया वा' and remarks ‘इति वैदान्तिकानां मतमेतत्. But this seems to be wrong. The thorough-going Vedantin does not approve of the doctrine of परमाणुड. धर्माधर्मविपाकस्वभावात् वा–through the matu- rity of good and evil deeds that are the means of causing merit and demerit and that yield desirable or nndesirable fruits. धर्म ८.१३ and अधर्म correspond to what is popularly known as पुण्य and पाप This is the view of tblho मीमांसक, धर्म is defined by जैमिनि as ‘चोदनालक्षणोऽथ धर्मः’ धर्म is what is characterized by an injunction (of the vedic texts). T says ‘धमों वर्णाश्रमधर्मः, अधर्मो विहितस्याकरणं प्रतिपि द्धसेवा च तो साधनभूता येषां, इष्टानिष्टकर्तुफलसम्वन्धकारिणां इष्टानिष्टयोः संबन्धं
