The Householder's Dharma (Ratnakaranda-Sravakachara)

through the senses, and are characterised by colour (red, black, blue, yellow and white), taste (pungent, bitter, saline, acid and sweet), odour (pleasant or unpleasant) and tactile properties (hard, soft, light, heavy, hot, cold, smooth and rough); and sound arises from the agitation of their parts in certain characteristic ways. These bodies and things are further seen to be either endowed with consciousness or not. We thus have two kinds of substance, the conscious (chetanya sentience, also called jîva living soul) and the unconscious (jara matter, also called ajîva non-soul). All shifting and changing nature is reducible to these two substances whose interplay is the cause of the world-process or evolution. Now, since these substances exist in Space, and continue in Time, and move about with the help of a medium of motion, the ether of modern science, and come to rest with the assistance of another kind of ether, and since the functions of expansion and continuity, as well as those of being helpful in the states of motion and rest cannot be performed except by different

in my mind, and would, therefore, be known to me. But since I am not aware of the presence of such causes in what is by far the greatest majority of cases, it must follow that they exist independently of my being. It is thus clear that the outside world cannot be dependent on my consciousness for its existence. For a further refutation of Idealism the reader is referred to my earlier work, The Key of Knowledge.