The different systems of the misguided (tīrthika) are similar to that propounded by the Sāṃkhyas with minor variations. The Vaiśeṣikas say that the self has nine principles: intelligence, pleasure, pain, desire, anger, effort, righteousness (dharma), non-righteousness (adharma) and creative force. Intelligence is what apprehends objects. Pleasure is the experience of desired objects. Pain it its opposite. Attachment is to be drawn towards desirable things. Aversion is to feel opposed to undesirable objects. Effort is to have the adroitness to bring one’s goals to completion. Righteousness is what brings higher states and the excellent goal. Non-righteousness is the opposite. Creative force is what thinking leads to, and is the cause of thinking.
As long as these nine principles of the self remain present in the self, one will keep engaging in their related virtuous and non-virtuous activities, thus perpetuating cyclic existence. When the soul, through discriminative insight, manages to sever the principles of intelligence and so forth at the root, it will remain in its own true state and become liberated.
The self is also described as permanent, a creator, a consumer, endowed with properties and, since it is pervasive, inactive. There are some who hold that it is active due to the fact that it contracts and expands. The Vedavādins assert for instance that it is like the space inhabiting jars: a difference in bodies makes what is singular manifold.
The differences between the systems of misguided schools are hence based on minor variations in how the self is specified to be.
Title
Chapter 1: Pramuditā
