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of the measure of the latter.  This explains a@nuparima@na, hrasva parima@na, mahat parima@na, and dirgha parima@na.  The parima@na of akas’a, kala, dik and atman which are regarded as all-pervasive, is said to be paramamahat (absolutely large).  The parima@nas of the atoms, akas’a, kala, dik, manas, and atman are regarded as eternal (nitya).  All other kinds of parima@nas as belonging to non-eternal things are regarded as non-eternal.

The eighth is p@rthaktva (mutual difference or separateness of things), that entity or quality in things by virtue of which things appear as different (e.g. this is different from that).  Difference is perceived by us as a positive notion and not as a mere negation such as this jug is not this pot.

The ninth is sa@myoga (connection), that entity of gu@na by virtue of which things appear to us as connected.

The tenth is vibhaga (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), iccha (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@mskara is of three kinds, (i) vega (velocity) which keeps a thing moving in different directions, (2) sthiti-sthapaka (elasticity) on account of which a gross thing tries to get back its old state even though disturbed, (3) bhavana is that quality of atman 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’astapada says that bhavana 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@mskara becomes particularly strong.  See Nyayakandali, p. 167.  Ka@nada 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@mskara, memory (sm@rti) is produced (ix. 2. 6).]