The tenth is vibhâga (separation), that entity of gu@na which destroys the connection or contact of things.
The eleventh and twelfth gu@nas, paratva and aparatva, give rise in us to the perceptions of long time and short time, remote and near.
The other gu@nas such as buddhi(knowledge),sukha (happiness), du@hkha (sorrow), icchâ (will), dve@sa (antipathy or hatred) and yatna (effort) can occur only with reference to soul.
The characteristic of gurutva (heaviness) is that by virtue of which things fall to the ground. The gu@na of sneha (oiliness) belongs to water. The gu@na of sa@mskâra is of three kinds, (i) vega (velocity) which keeps a thing moving in different directions, (2) sthiti-sthâpaka (elasticity) on account of which a gross thing tries to get back its old state even though disturbed, (3) bhâvanâ is that quality of âtman by which things are constantly practised or by which things experienced are remembered and recognized [Footnote ref l]. Dharma is the quality the presence of which enables the soul to enjoy happiness or to attain salvation [Footnote ref 2]. Adharma is
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[Footnote 1: Pras'astapâda says that bhâvanâ is a special characteristic of the soul, contrary to intoxication, sorrow and knowledge, by which things seen, heard and felt are remembered and recognized. Through unexpectedness (as the sight of a camel for a man of South India), repetition (as in studies, art etc.) and intensity of interest, the sa@mskâra becomes particularly strong. See Nyâyakandalî, p. 167. Ka@nâda however is silent on these points. He only says that by a special kind of contact of the mind with soul and also by the sa@mskâra, memory (sm@rti) is produced (ix. 2. 6).]
[Footnote 2: Pras'astapâda speaks of dharma (merit) as being a quality of the soul. Thereupon S'ridhara points out that this view does not admit that dharma is a power of karma (nakarmasâmarthyam). Sacrifice etc. cannot be dharma for these actions being momentary they cannot generate the effects which are only to be reaped at a future time. If the action is destroyed its power (sâmarthya) cannot last. So dharma is to be admitted as a quality generated in the self by certain courses of conduct which produce happiness for him when helped by certain other conditions of time, place, etc. Faith (s'raddhâ), non-injury, doing good to all beings, truthfulness, non-stealing, sex-control, sincerity, control of anger, ablutions, taking of pure food, devotion to particular gods, fasting, strict adherence to scriptural duties, and the performance of duties assigned to each caste and stage of life, are enumerated by Pras'astapâda as producing dharma. The person who strictly adheres to these duties and the yamas and niyamas (cf. Patañjali's Yoga) and attains Yoga by a meditation on the six padârthas attains a dharma which brings liberation (mok@sa). S'rîdhara refers to the Sâ@mkhya-Yoga account of the method of attaining salvation (Nyâyakandalî, pp. 272-280). See also Vallabha's Nyâyalilâvatî, 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.