QUALITY

While substance is capable of existing independently by

itself, quality or gul).a 1 cannot so exist. It abides in substance
and has itself no qualities. Kai.J.ada defines it as
" that which has substance for its substratum, has no further
qualities, and is not a cause of, nor has any concern with,
conjunction or disjunction." a The Siitra mentions seventeen
17 qualities:
colour (riipa),
taste (rasa),
smell (gandha),
touch (sparsa),
number (saxhkhya),
size (parimai.J.a),
individuality (prthaktva),
conjunction (saxhyoga),
disjunction (vibhaga),
priority (paratva),
posteriority (aparatva),
knowledge (buddhi),
pleasure (sukha),
pain (dul).kha),
desire (iccha),
aversion (dve~a),
and effort (prayatna).

To these Prasastapada adds seven (7) more, which are

heaviness (gurutva),
fluidity (dravatva),
viscidity (sneha),
merit (dharma),
demerit (adharma),
sound (5abda),
and faculty (saxhskara).

Attempts were made to

add lightness (laghutva), softness (mrdutva), hardness (kathinatva)
to the qualities, but they did not succeed, since lightness
is only the absence of heaviness, and softness and hardness
were regarded as representing differ~t degrees of conjunction.s
Modern Naiyayikas drop priority, posteriority and individuality,
since the two former are dependent on space and time,
while individuality is mutual non-existence (anyonyabhavP..}.
Qualities include both mental and material properties.
The qualities that belong to eternal substances are called eternal,
kan dabhakkhavdo (1) kan dhi (1)
kan damatnusrino (1) kapilakan ddayo (1)
kan davddayo (1) Kapilakan ddayo (1)
kan davdo (1) kapilakan ddivd (1)
kan dassa (2)

rparasdayo