Doṣa (Fault)

The Naiyāyikas are of opinion that a right knowledge of certain things is inevitable for the progress of human beings. The name of the objects of right knowledge is Prameyas. They include Doṣa (fault) under the objects of right knowledge. According to the Naiyāyikas, the very cause of birth in this world is the erroneous knowledge of a soul. That they name mithyājnāna. The wrong knowledge gives birth to Doṣa (fault), which is the reason of several actions. Actions including good and bad result in rebirth. From taking birth the soul is compelled to enjoy sorrow. This idea is revealed by the great Goutamācārya in his Nyāyasūtras.^[1] Faults are such determined the cause of deeds. Faults in the form of desire, hatred, etc., tempt a man to do good or bad deeds. This can be seen almost in all human beings. A man having desires does something by which he attains either pleasure or sorrow. The same will be the result when he does something out of dveṣa (hatred) and moha (delusion).

While examining the nature of doṣas (faults) the author of Nyāyasūtra consider them as the qualities of soul. Doṣas dwell in a place where the intellect also resides. They tempt a man to do good or bad deeds. According to the Indian philosophy, the contact of soul with the universe starts with the rebirth. Like the beginning of the universe, the births and rebirths of a soul also beyond determination. So it is told anadi having no beginning or everlasting.The faults united with the soul make them think anādi. Then from tattvaṃjāna (valid, true knowledge)one gets away from the false assumptions which enables him to get rid of raga (desire), dveṣa (hatred) and moha (the delusion of mind). The attainment of this stage by a soul is for its Apavarga(emancipation). So the Nyāya philosophy finds the faults having the nature of appearance as well as disappearence^[2].

According to the Naiyāyikas, dveṣa (fault) is of three types. One is raga (desire) under which desires, comparison, ambition, longing for something, greediness etc., do come. The second one is dveṣa(hatred) under which anger, jealousy, expecting the disaster of others, deceiting, intolerance etc., do come. The third one is moha (delusion) which includes the false knowledge, haughtiness, doubt, insanity, etc.

Here a doubt is raised whether all these three faults can be considered a single one since these are vanished by a single true knowledge. But this idea is not accepted by the author of the Nyāyasūtra who cites a phenomenon in nature that a single fire distinguishing all the existing colours, in support of his theory regarding the existence of matter. Out of these three great faults the third one, moha (the delusion of mind) is considered the most harmful one since the absence of this keeps the other two from rising.

Here a doubt is araised from the above saying whether moha (the delusion of mind) can be enlisted along with the other two that is rāga and dveṣa. It should be noted that a cause and effect are having special entity. This argument is not accepted by the author of the Nyāyasūtras. He makes it clear that though moha causes the other two faults; it is also having the same nature of faults other two with the same motive of tempting a soul towards good or bad. Moreover there are sufficient examplesto show the same elements wearing the mask of cause an effect simultaneously.

On analysing the views of the Naiyāyikas, it becomes clear that they are interested in knowing the root-cause of the universe. Like the Vedantins the Naiyāyikas also believe that both good and bad deeds done by a soul keep it in the array of birth and death. Like Vedāntiṃs especially the Advaita ones, the Naiyāyikas say that there is midhyājnāna (false knowledge) covering the mind from time immemorial. It is interesting to note that the Viśiṣṭa Advaitins whose leader was the reverend Ramanuja do not accept the existence of a wrong knowledge covering the mind. According to him there is no such ignorance to hide the ultimate truth of Brahman from mind. When one learns the nature of Brahman, he knowsit like all other things.

The Naiyāyikas, in spite of accepting the existence of a false knowledge, similar to the Advaita Vedantins hold a theory of knowledge somewhat connected with the sixteen categories which they find invariably to be known for emancipation. The Advaita Philosophy which glow by the guidance of Śaṃkara notes that the true knowledge of Brahman, the supreme being, alone can lead one to emancipation. This is the only that can be shown difference between the views of Śaṃkara and Gautama.

Footnotes and references:

[1]:

Dukhajanmapravrthidosamidhyanananamuttarottarapayetadanandarapaayatapavargaha Nyāya Sūtra ll2ll

[2]:

PradurbhavatitodhanadharmakaityevamaadhyuktamdhoshaanaamitiNS l2l