"Then shall there be an end of pain without the knowledge of Śiva."
Now the knowledge of the Supreme is to be gained by hearing (śravaṇa), thought (manana), and reflection (bhávaná), as it has been said—
"By scripture, by inference, and by the force of repeated meditation,—
"By these three methods producing knowledge, he gains the highest union (yoga)."
Here thought depends on inference, and inference depends on the knowledge of the vyápti (or universal proposition), and the knowledge of the vyápti follows the right understanding of the categories,—hence the saint Kaṇáda[155] establishes the six categories in his tenfold treatise, commencing with the words, "Now, therefore, we shall explain duty."
In the first book, consisting of two daily lessons, he describes all the categories which are capable of intimate relation. In the first áhnika he defines those which possess "genus" (játi), in the second "genus" (or "generality") itself and "particularity." In the similarly divided second book he discusses "substance," giving in the first áhnika the characteristics of the five elements, and in the second he establishes the existence of space and time. In the third book he defines the soul and the internal sense, the former in the first áhnika, the latter in the second. In the fourth book he discusses the body and its adjuncts, the latter in the first áhnika, and the former in the second. In the fifth book he investigates action; in the first áhnika he considers action as connected with the body, in the second as belonging to the mind. In the sixth book he examines merit and demerit as revealed in Śruti; in the first áhnika he discusses the merit of giving, receiving gifts, &c., in the second the duties of the four periods of religious life. In the seventh book he discusses quality and intimate relation; in the first áhnika he considers the qualities independent of thought, in the second those qualities which are related to it, and also intimate relation. In the eighth book he examines "indeterminate" and "determinate" perception, and means of proof. In the ninth book he discusses the characteristics of intellect. In the tenth book he establishes the different kinds of inference.[156]
The method of this system is said to be threefold, "enunciation," "definition," and "investigation."[157] "But," it may be objected, "ought we not to include 'division,' and so make the method fourfold, not threefold?" We demur to this, because "division" is really included in a particular kind of enunciation. Thus when we declare that substance, quality, action, generality, particularity, and intimate relation are the only six positive categories,—this is an example of enunciation. If you ask "What is the reason for this definite order of the categories?" we answer as follows:—Since "substance" is the chief, as being the substratum of all the categories, we enounce this first; next "quality," since it resides in its generic character in all substances [though different substances have different qualities]; then "action," as it agrees with "substance" and "quality" in possessing "generality;"[158] then "generality," as residing in these three; then "particularity," inasmuch as it possesses "intimate relation;"[159] lastly, "intimate relation" itself; such is the principle of arrangement.
If you ask, "Why do you say that there are only six categories since 'non-existence' is also one?" we answer: Because we wish to speak of the six as positive categories, i.e., as being the objects of conceptions which do not involve a negative idea. "Still," the objector may retort, "how do you establish this definite number 'only six'? for either horn of the alternative fails. For, we ask, is the thing to be thus excluded already thoroughly ascertained or not? If it is thoroughly ascertained, why do you exclude it? and still more so, if it is not thoroughly ascertained? What sensible man, pray, spends his strength in denying that a mouse has horns? Thus your definite number 'only six' fails as being inapplicable." This, however, we cannot admit; if darkness, &c., are allowed to form certainly a seventh category (as "non-existence"), we thus (by our definite number) deny it to be one of the six positive categories,—and if others attempt to include "capacity," "number," &c., which we allow to be certainly positive existences, we thus deny that they make a seventh category. But enough of this long discussion.
Substantiality, &c. (dravyatvádi), i.e., the genera of substance, quality, and action, are the definition of the triad substance, quality, and action respectively. The genus of substance (dravyatva) is that which, while it alike exists with intimate relation in the (eternal) sky and the (transitory) lotus, is itself eternal,[160] and does not exist with intimate relation in smell.[161]
The genus of quality (guṇatva) is that which is immediately subordinate to the genus existence, and exists with intimate relation in whatever is not an intimate or mediate cause.[162] The genus of action (karmatva) is that which is immediately subordinate to the genus existence, and is not found with intimate relation in anything eternal.[163] Generality (or genus, sámánya) is that which is found in many things with intimate relation, and can never be the counter-entity to emergent non-existence.[164] Particularity[165] (viśesha) exists with intimate relation, but it is destitute of generality, which stops mutual non-existence.[166] Intimate relation (samaváya) is that connection which itself has not intimate relation.[167] Such are the definitions of the six categories.