THE VAISESHIKA OR AULÚKYA DARSANA.[154]
Whoso wishes to escape the reality of pain, which is established by
the consciousness of every soul through its being felt to be
essentially contrary to every rational being, and wishes therefore to
know the means of such escape,--learns that the knowledge of the
Supreme Being is the true means thereof, from the authority of such
passages as these (_Svetásvatara Upan_. vi. 20)--
"When men shall roll up the sky as a piece of leather,
"Then shall there be an end of pain without the knowledge of
Siva."
Now the knowledge of the Supreme is to be gained by hearing
(_sravana_), thought (_manana_), and reflection (_bhávaná_), as it has
been said--
"By scripture, by inference, and by the force of repeated
meditation,--
"By these three methods producing knowledge, he gains the
highest union (_yoga_)."
Here thought depends on inference, and inference depends on the
knowledge of the _vyápti_ (or universal proposition), and the
knowledge of the _vyápti_ follows the right understanding of the
categories,--hence the saint Kanáda[155] establishes the six
categories in his tenfold treatise, commencing with the words, "Now,
therefore, we shall explain duty."
In the first book, consisting of two daily lessons, he describes all
the categories which are capable of intimate relation. In the first
_áhnika_ he defines those which possess "genus" (_játi_), in the
second "genus" (or "generality") itself and "particularity." In the
similarly divided second book he discusses "substance," giving in the
first _áhnika_ the characteristics of the five elements, and in the
second he establishes the existence of space and time. In the third
book he defines the soul and the internal sense, the former in the
first _áhnika_, the latter in the second. In the fourth book he
discusses the body and its adjuncts, the latter in the first _áhnika_,
and the former in the second. In the fifth book he investigates
action; in the first _áhnika_ he considers action as connected with
the body, in the second as belonging to the mind. In the sixth book he
examines merit and demerit as revealed in Sruti; in the first _áhnika_
he discusses the merit of giving, receiving gifts, &c., in the second
the duties of the four periods of religious life. In the seventh book
he discusses quality and intimate relation; in the first _áhnika_ he
considers the qualities independent of thought, in the second those
qualities which are related to it, and also intimate relation. In the
eighth book he examines "indeterminate" and "determinate" perception,
and means of proof. In the ninth book he discusses the characteristics
of intellect. In the tenth book he establishes the different kinds of
inference.[156]
The method of this system is said to be threefold, "enunciation,"
"definition," and "investigation."[157] "But," it may be objected,
"ought we not to include 'division,' and so make the method fourfold,
not threefold?" We demur to this, because "division" is really
included in a particular kind of enunciation. Thus when we declare
that substance, quality, action, generality, particularity, and
intimate relation are the only six positive categories,--this is an
example of enunciation. If you ask "What is the reason for this
definite order of the categories?" we answer as follows:--Since
"substance" is the chief, as being the substratum of all the
categories, we enounce this first; next "quality," since it resides in
its generic character in all substances [though different substances
have different qualities]; then "action," as it agrees with
"substance" and "quality" in possessing "generality;"[158] then
"generality," as residing in these three; then "particularity,"
inasmuch as it possesses "intimate relation;"[159] lastly, "intimate
relation" itself; such is the principle of arrangement.
If you ask, "Why do you say that there are only six categories since
'non-existence' is also one?" we answer: Because we wish to speak of
the six as positive categories, _i.e._, as being the objects of
conceptions which do not involve a negative idea. "Still," the
objector may retort, "how do you establish this definite number 'only
six'? for either horn of the alternative fails. For, we ask, is the
thing to be thus excluded already thoroughly ascertained or not? If it
is thoroughly ascertained, why do you exclude it? and still more so,
if it is not thoroughly ascertained? What sensible man, pray, spends
his strength in denying that a mouse has horns? Thus your definite
number 'only six' fails as being inapplicable." This, however, we
cannot admit; if darkness, &c., are allowed to form certainly a
seventh category (as "non-existence"), we thus (by our definite
number) deny it to be one of the six _positive_ categories,--and if
others attempt to include "capacity," "number," &c., which we allow
to be certainly positive existences, we thus deny that they make a
_seventh_ category. But enough of this long discussion.
Substantiality, &c. (_dravyatvádi_), _i.e._, the genera of substance,
quality, and action, are the definition of the triad substance,
quality, and action respectively. The genus of substance (_dravyatva_)
is that which, while it alike exists with intimate relation in the
(eternal) sky and the (transitory) lotus, is itself eternal,[160] and
does not exist with intimate relation in smell.[161]
The genus of quality (_gunatva_) is that which is immediately
subordinate to the genus existence, and exists with intimate relation
in whatever is not an intimate or mediate cause.[162] The genus of
action (_karmatva_) is that which is immediately subordinate to the
genus existence, and is not found with intimate relation in anything
eternal.[163] Generality (or genus, _sámánya_) is that which is found
in many things with intimate relation, and can never be the
counter-entity to emergent non-existence.[164] Particularity[165]
(_visesha_) exists with intimate relation, but it is destitute of
generality, which stops mutual non-existence.[166] Intimate relation
(_samaváya_) is that connection which itself has not intimate
relation.[167] Such are the definitions of the six categories.
Substance is ninefold,--earth, water, fire, air, ether, time, space,
soul, and mind. The genera of earth, &c. (_prithivítva_), are the
definitions of the first four. The genus of earth is that generality
which is immediately subordinate to substance, and resides in the same
subject with colour produced by baking.[168]
The genus of water is that generality which is found with intimate
relation in water, being also found in intimate relation in river and
sea. The genus of fire is that generality which is found with intimate
relation in fire, being also found with intimate relation in the moon
and gold. The genus of air is that which is immediately subordinate to
substance, and is found with intimate relation in the organ of the
skin.[169]
As ether, space, and time, from their being single, cannot be
subordinate genera, their several names stand respectively for their
technical appellations. Ether is the abode of particularity, and is
found in the same subject with the non-eternal (_janya_) special
quality which is not produced by contact.[170]
Time is that which, being a pervading substance, is the abode of the
mediate cause[171] of that idea of remoteness (_paratva_) which is
not found with intimate relation in space;[172] while space is that
pervading substance which possesses no special qualities and yet is
not time.[173] The general terms _átmatva_ and _manastva_ are the
respective definitions of soul (_átman_) and mind (_manas_). The
general idea of soul is that which is subordinate to substance, being
also found with intimate relation in that which is without form[174]
(_amúrtta_). The general idea of mind is that which is subordinate to
substance, being also found existing with intimate relation in an
atom, but [unlike other atoms] not the intimate cause of any
substance. There are twenty-four qualities; seventeen are mentioned
directly in Kanáda's Sútras (i. 1, 6), "colour, taste, smell, touch,
number, quantity, severalty, conjunction, disjunction, remoteness,
proximity, intelligence, pleasure, pain, desire, aversion, and
effort;" and, besides these, seven others are understood in the word
"_and_," viz., gravity, fluidity, viscidity, faculty, merit, demerit,
and sound. Their respective genera (_rúpatva_, &c.) are their several
definitions. The class or genus of "colour" is that which is
subordinate to quality and exists with intimate relation in blue. In
the same way may be formed the definitions of the rest.
"Action" is fivefold, according to the distinction of throwing
upwards, throwing downwards, contracting, expanding, and going:
revolution, evacuating, &c., being included under "going." The genus
of throwing upwards, &c., will be their respective definitions. The
genus of throwing upwards is a subordinate genus to action; it exists
with intimate relation, and is to be known as the mediate cause of
conjunction with a higher place. In the same manner are to be made the
definitions of throwing downwards, &c. Generality (or genus) is
twofold, extensive and non-extensive; existence is extensive as found
with intimate connection in substance and quality, or in quality and
action; substance, &c., are non-extensive. The definition of
generality has been given before. Particularity and intimate relation
cannot be divided,--in the former case in consequence of the infinite
number of separate particularities, in the latter from intimate
relation being but one; their definitions have been given before.
There is a popular proverb--
"Duality, change produced by baking, and disjunction produced by
disjunction,--he whose mind vacillates not in these three is the true
Vaiseshika;" and therefore we will now show the manner of the
production of duality, &c.
There is here first the contact of the organ of sense with the object;
thence there arises the knowledge of the genus unity; then the
distinguishing perception _apekshábuddhi_ [by which we apprehend "this
is one," "this is one," &c.]; then the production of duality, _dvitva_
(in the object);[175] then the knowledge of the abstract genus of
duality (_dvitvatva_); then the knowledge of the quality duality as it
exists in the two things; then imagination[176] (_samskára_).[177]
But it may here be asked what is the proof of duality, &c., being thus
produced from _apekshábuddhi_? The great doctor (Udayana) maintained
that _apekshábuddhi_ must be the producer of duality, &c., because
duality is never found separated from it, while, at the same time, we
cannot hold _apekshábuddhi_ as the cause only of its being known [and
therefore it follows that it must be the cause of its being
produced[178]], just as contact is with regard to sound. We, however,
maintain the same opinion by a different argument; duality, &c.,
cannot be held to be made known (_jñápya_) by that non-eternal
apprehension whose object is two or more individual unities (_i.e._,
_apekshábuddhi_), because these are qualities which reside in a
plurality of subjects [and not in any one individual[179]] just as
"severalty" does [and, therefore, as _apekshábuddhi_ is not their
_jñápaka_, it must be their _janaka_].
Next we will describe the order of the successive destructions. From
_apekshábuddhi_ arises, simultaneously with the production of duality
(_dvitva_), the destruction of the knowledge of the genus of unity;
next from the knowledge of the genus of duality (_dvitvatva_) arises,
simultaneously with the knowledge of the quality duality, the
destruction of _apekshábuddhi_; next from the destruction of
_apekshábuddhi_ arises, simultaneously with the knowledge of the two
substances, the destruction of the duality; next from the knowledge of
the two substances arises, simultaneously with the production of
imagination (_samskára_), the destruction of the knowledge of the
quality; and next from imagination arises the destruction of the
knowledge of the substances.
The evidence for the destruction of one kind of knowledge by another,
and for the destruction of another knowledge by imagination, is to be
found in the following argument; these knowledges themselves which are
the subjects of the discussion _are_ successively destroyed by the
rise of others produced from them, because knowledge, like sound, is a
special quality of an all-pervading substance, and of momentary
duration.[180] I may briefly add, that when you have the knowledge of
the genus of unity simultaneously with an action in one of the two
things themselves, producing that separation which is the opposite to
the conjunction that produced the whole, in that case you have the
subsequent destruction of duality produced by the destruction of its
abiding-place (the two things); but where you have this separate
action taking place simultaneously with the rise of _apekshábuddhi_,
there you have the destruction of duality produced by the united
influence of both.[181]
_Apekshábuddhi_ is to be considered as that operation of the mind
which is the counter-entity to that emergent non-existence (_i.e._,
destruction) which itself causes a subsequent destruction.[182]
Next we will inquire in how many moments, commencing with the
destruction of the compound of two atoms (the _dvyanuka_), another
compound of two atoms is produced, having colour, &c. In the course of
this investigation the mode of production will be explained. First,
the compound of two atoms is gradually destroyed by the series of
steps commencing with the contact of fire;[183] secondly, from the
conjunction of fire arises the destruction of the qualities black,
&c., in the single atom; thirdly, from another conjunction of fire
arises the production of red, &c., in the atom; fourthly, from
conjunction with a soul possessing merit arises an action[184] in the
atom for the production of a substance; fifthly, by that action is
produced a separation of that atom from its former place; sixthly,
there is produced thereby the destruction of its conjunction with that
former place; seventhly, is produced the conjunction with another
atom; eighthly, from these two atoms arises the compound of two atoms;
ninthly, from the qualities, &c., of the causes (_i.e._, the atoms)
are produced colour, &c., the qualities of the effect (_i.e._, the
_dvyanuka_). Such is the order of the series of nine moments. The
other two series,[185] that of the ten and that of the eleven moments,
are omitted for fear of prolixity. Such is the mode of production, if
we hold (with the Vaiseshikas) that the baking process takes place in
the atoms of the jar.[186] The Naiyáyikas, however, maintain that the
baking process takes place in the jar.
"Disjunction produced by disjunction" is twofold,--that produced by
the disjunction of the intimate [or material] causes only, and that
produced by the disjunction of the intimate cause and the non-cause
[_i.e._, the place]. We will first describe the former kind.
It is a fixed rule that when the action of breaking arises in the
[material] cause which is inseparably connected with the effect
[_i.e._, in one of the two halves of the pot], and produces a
disjunction from the other half, there is not produced at that time a
disjunction from the place or point of space occupied by the pot; and,
again, when there is a disjunction from that point of space occupied
by the pot, the disjunction from the other half is not contemporary
with it, but has already taken place. For just as we never see smoke
without its cause, fire, so we never see that effect of the breaking
in the pot which we call the disjunction from the point of space,[187]
without there having previously been the origination of that
disjunction of the halves which stops the conjunction whereby the pot
was brought into being. Therefore the action of breaking in the parts
produces the disjunction of one part from another, but not the
disjunction from the point of space; next, this disjunction of one
part from another produces the destruction of that conjunction which
had brought the pot into existence; and thence arises the destruction
of the pot, according to the principle, _cessante causâ cessat
effectus_. The pot being thus destroyed, that disjunction, which
resides in both the halves (which are the material or intimate causes
of the pot) during the time that is marked by the destruction of the
pot or perhaps having reference only to one independent half,
initiates, in the case of that half where the breaking began, a
disjunction from the point of space which had been connected with the
pot; but not in the case of the other half, as there is no cause to
produce it.[188]
But the second kind is as follows:--As action which arises in the
hand, and causes a disjunction from that with which it was in contact,
initiates a disjunction[189] from the points of space in which the
original conjunction took place; and this is "the disjunction of the
intimate cause and the non-cause." When the action in the hand
produces an effect in relation to any points of space, it initiates
also in the same direction a disjunction of the intimate effect and
the non-effect; thus the disjunction of the body [the intimate effect]
and the points of space arises from the disjunction of the hand and
the points of space [the hand being an intimate or material cause of
the body, but the points of space being not a cause]. This second
disjunction is not produced by the action of the body, because the
body is supposed to be at the time inactive; nor is it produced by the
action of the hand, because it is impossible that an action residing
in some other place [as the hand] should produce the effect of
disjunction [in the body]. Therefore we conclude by exhaustion that we
must accept the view--that it is the disjunction of the intimate cause
and the non-cause[190] which causes the second disjunction of the
body and the points of space.
But an opponent may here object that "what you formerly stated (p.
147) as to existence being denied of darkness, &c., is surely
unreasonable; for, in fact, there are no less than four different
opinions maintained on this point,--thus (_a._) the Bhátta Mímámsakas
and the Vedántins hold that darkness is a substance; (_b._) Srídhara
Áchárya[191] holds that the colour of dark blue is imposed [and thus
darkness will be a quality]; (_c._) some of the Prábhákara Mímámsakas
hold that it is the absence of the cognition of light; (_d._) the
Naiyáyikas, &c., hold that it is the absence of light." In reply, we
assert that as for the first alleged opinion (_a._) it is quite out of
the question, as it is consistent with neither of the two possible
alternatives; for if darkness is a substance, it must either be one of
the nine well-known substances, earth, &c.,[192] or some different
one. But it cannot be any one of the nine, since, under whichever one
you would place it, all the qualities of that substance should
certainly be found in it; nor can you, on the other hand, assert that
it is some substance different from these nine, since, being in itself
destitute of qualities, it cannot properly be a substance at all [the
very definition of substance being "that which is the substratum of
qualities"], and therefore, of course, it cannot be a different
substance from the nine. But you may ask, "How can you say that
darkness is destitute of qualities, when it is perceived as possessed
of the dark blue of the tamála blossom?" We reply, that this is merely
an error, as when men say that the [colourless] sky is blue. But
enough of this onslaught on ancient sages.[193] (_b._) Hence it
follows that darkness cannot have its colour imposed upon it, since
you cannot have an imposition of colour without supposing some
substratum to receive it;[194] and again, we cannot conceive the eye
as capable of imposing a colour when deprived of the concurrent cause,
the external light. Nor can we accept that it is an impression
independent of the eye [_i.e._, produced by the internal sense, mind],
because the concurrence of the eye is not a superfluous but an
indispensable condition to its being produced. Nor can you maintain
that "absence or non-existence (_abháva_[195]) is incapable of being
expressed by affirmative tense affixes [and, therefore, as we _do_ use
such phrases as _tenebræ oriuntur_, darkness cannot be a mere
non-existence"]; because your assertion is too broad, as it would
include such cases of non-existence as a mundane collapse,
destruction, inattention,[196] &c. [and yet we all know that men do
speak of any of these things as past, present, or future, and yet all
are cases of _abháva_]. (_c._) Hence darkness cannot be the absence of
the cognition of light, since, by the well-known rule that that organ
which perceives a certain object can also perceive its absence, it
would follow that darkness would be perceived by the mind [since it is
the mind which perceives cognitions].[197] Hence we conclude that the
fourth or remaining opinion must be the true one, viz., that darkness
is only the absence of light. And it need not be objected that it is
very difficult to account for the attribution to non-existence of the
qualities of existence, for we all see that the quality happiness _is_
attributed to the absence of pain, and the idea of separation is
connected with the absence of conjunction. And you need not assert
that "this absence of light must be the object of a cognition produced
by the eye in dependence on light, since it is the absence of an
object possessing colour,[198] as we see in the case of a jar's
absence," because by the very rule on which you rely, viz., that that
on which the eye depends to perceive an object, it must also depend on
to perceive that object's absence, it follows that as there is no
dependence of the eye on light to perceive light, it need not depend
thereon to perceive this light's absence. Nor need our opponent retort
that "the cognition of darkness [as the absence of light] necessitates
the cognition of the place where the absence resides [and _this_ will
require light]," as such an assertion is quite untenable, for we
cannot admit that in order to have a conception of absence it is
necessary to have a conception of the place where the absence resides,
else we could not have the perception of the cessation of sound, as is
implied in such an expression as "the tumult has ceased."[199] Hence,
having all these difficulties in his mind, the venerable Kanáda
uttered his aphorism [as an _ipse dixit_ to settle the question]:
"_Dravya-guna-karma-nish-patti-vaidharmyád abhávas tamas_" (_Vais.
Sút._ v. 2, 19), "Darkness is really non-existence, since it is
dissimilar to the production of substances, qualities, or actions."
The same thing has been also established by the argument that darkness
is perceived by the eye[200] [without light, whereas all substances,
if perceptible at all, require the presence of light as well as of the
eye to be visible].
Non-existence (_abháva_) is considered to be the seventh category, as
established by negative proofs. It may be concisely defined as that
which, itself not having intimate relation, is _not_ intimate
relation;[201] and this is twofold, "relative non-existence"[202] and
"reciprocal non-existence."
The former is again divided into "antecedent," "emergent," and
"absolute." "Antecedent" is that non-existence which, though without
any beginning, is not everlasting; "emergent" is that which, though
having a beginning, is everlasting; "absolute" is that non-existence
which abides in its own counter-entity;[203] "reciprocal
non-existence" is that which, being different from "absolute," has yet
no defined limit [_i.e._, no _terminus ad quem_ nor _terminus a quo_,
as "antecedent" and "emergent" have].
If you raise the objection that "'reciprocal non-existence' is really
the same as 'absolute non-existence,'" we reply that this is indeed to
lose one's way in the king's highroad; for "reciprocal non-existence"
is that negation whose opposite is held to be identity, as "a jar is
not cloth;" but "absolute non-existence" is that negation whose
opposite is connection, as "there is no colour in the air."[204] Nor
need you here raise the objection that "_abháva_ can never be a means
of producing any good to man," for we maintain that it is his _summum
bonum_, in the form of final beatitude, which is only another term for
the absolute abolition of all pain [and therefore comes under the
category of _abháva_].
E. B. C.
FOOTNOTES:
[Footnote 154: The Vaiseshikas are called Aulúkyáh in Hemachandra's
_Abhidhána-chintámani_; in the Váyu-purána (quoted in Aufrecht's
_Catal_. p. 53 b, l. 23), Akshapáda, Kanáda, Ulúka, and Vatsa are
called the sons of Siva.]
[Footnote 155: He is here called by his synonym Kanabhaksha.]
[Footnote 156: It is singular that this is inaccurate. The ninth book
treats of that perception which arises from supersensible contact,
&c., and inference. The tenth treats of the mutual difference of the
qualities of the soul, and the three causes.]
[Footnote 157: For this extract from the old _bháshya_ of Vátsyáyana,
see Colebrooke's _Essays_ (new edition), vol. i. p. 285.]
[Footnote 158: Cf. _Bháshá-parichchheda_, sloka 14.]
[Footnote 159: "Particularity" (_visesha_) resides by "intimate
relation" in the eternal atoms, &c.]
[Footnote 160: This clause is added, as otherwise the definition would
apply to "duality" and "conjunction."]
[Footnote 161: This is added, as otherwise the definition would apply
to "existence" (_sattá_), which is the _summum genus_, to which
substance, quality, and action are immediately subordinate.]
[Footnote 162: Existence (_sattá_) is the genus of _dravya_, _guna_,
and _kriyâ_. _Dravya_ alone can be the intimate cause of anything; and
all actions are the mediate (or non-intimate) cause of conjunction and
disjunction. _Some_ qualities (as _samyoga_, _rúpa_, &c.) may be
mediate causes, but this is accidental and does not belong to the
essence of _guna_, as many gunas can never be mediate causes.]
[Footnote 163: As all karmas are transitory, _karmatva_ is only found
in the _anitya_. I correct in p. 105, line 20, _nityá-samavetatva_;
this is the reading of the MS. in the Calcutta Sanskrit College
Library.]
[Footnote 164: _I.e._, it can never be destroyed. Indestructibility,
however, is found in time, space, &c.; to exclude these, therefore,
the former clause of the definition is added.]
[Footnote 165: "Particularity" (whence the name Vaiseshika) is not
"individuality, as of this particular flash of lightning,"--but it is
the individuality either of those eternal substances which, being
single, have no genus, as ether, time, and space; or of the different
atomic minds; or of the atoms of the four remaining substances, earth,
water, fire, and air, these atoms being supposed to be the _ne plus
ultra_, and as they have no parts, they are what they are by their own
indivisible nature. Ballantyne translated _visesha_ as "ultimate
difference." I am not sure whether the individual soul has _visesha_.]
[Footnote 166: Mutual non-existence (_anyonyábháva_) exists between
two notions which have no property in common, as a "pot is not cloth;"
but the genus is the same in two pots, both alike being pots.]
[Footnote 167: "_Samaváyasambandábhávát samaváyo na játih_," Siddh.
Mukt. (_Samyoga_ being a _guna_ has _gunatva_ existing in it with
intimate relation).]
[Footnote 168: The feel or touch of earth is said to be "neither hot
nor cold, and its colour, taste, smell, and touch are changed by union
with fire" (Bháshá-parichchheda, _sl._ 103, 104).]
[Footnote 169: The organ of touch is an aërial
integument.--_Colebrooke._]
[Footnote 170: Sound is twofold,--"produced from contact," as the
_first_ sound, and "produced from sound," as the _second_. _Janya_ is
added to exclude God's knowledge, while _samyogájanya_ excludes the
soul's, which is produced by contact, as of the soul and mind, mind
and the senses, &c.]
[Footnote 171: The mediate cause itself is the conjunction of time
with some body, &c., existing in time,--this latter is the intimate
cause, while the knowledge of the revolutions of the sun is the
instrumental cause. In p. 106, line 12, read _adhikaranam_.]
[Footnote 172: _Paratva_ being of two kinds, _daisika_ and _kálika_.]
[Footnote 173: Time, space, and mind have no special qualities; the
last, however, is not pervading but atomic.]
[Footnote 174: The three other _padárthas_, beside soul, which are
_amúrtta_,--time, ether, and space,--are not genera.]
[Footnote 175: All numbers, from duality upwards, are artificial,
_i.e._, they are made by our minds; unity alone exists in things
themselves--each being _one_; and they only become two, &c., by our
choosing to regard them so, and thus joining them in thought.]
[Footnote 176: _Samskára_ is here the idea conceived by the
mind--created, in fact, by its own energies out of the material
previously supplied to it by the senses and the internal organ or
mind. (Cf. the tables in p. 153.)]
[Footnote 177: Here and elsewhere I omit the metrical summary of the
original, as it adds nothing new to the previous prose.]
[Footnote 178: Every cause must be either _jñápaka_ or _janaka_;
_apekshábuddhi_, not being the former, must be the latter.]
[Footnote 179: _Apekshábuddhi_ apprehends "this is one," "this is
one," &c.; but duality, for instance, does not reside in either of
these, but in _both_ together.]
[Footnote 180: The Vaiseshikas held that the jívátman and space are
each an all-pervading substance, but the individual portions of each
have different special qualities; hence one man knows what another is
ignorant of, and one portion of ether has sound when another portion
has not. Dr. Röer, in his version of the Bháshá-Parichchheda, has
mistranslated an important Sútra which bears on this point. It is said
in Sútra 26--
_----athákásasarírinam, avyápyavrittih kshaniko visesha-guna
ishyate,_
which does not mean "the special qualities of ether and soul are
limitation to space and momentary duration," but "the special
qualities of ether and soul (_i.e._, sound, knowledge, &c.) are
limited to different portions and of momentary duration."]
[Footnote 181: The author here mentions two other causes of the
destruction of _dvitva_ besides that already given in p. 152, l. 14
(_apekshábuddhi-nása_), viz., _ásrayanása_, and the united action of
_both_:--
1. Ekatva-jñána |Avayava-kriyá | . . .
2. Apekshábuddhi |Avayava-vibhága |Avayava-kriyá.
3. Dvitvotpatti and |Avayava-samyoga-nása |Avayava-vibhága.
ekatva-jñána-nása | |
4. Dvitvatvajñána |Dvitvádhárasya |Avayava-samyoga-nása.
|(_i.e._, |
|avayavinah) násah |
5. Dvitvaguna-buddhi|Dvitva-nása |Ádhára-nása
and |of avayavin). (_i.e._, |
apekshábuddhi-nása |(of avayavin). |
6. Dvitva-nása and | . . . |Dvitva-nása.
dravya-buddhi | |
The second and third columns represent what takes place when, in the
course of the six steps of _ekatvajñána_, &c., one of the two parts is
itself divided either at the _first_ or the _second_ moment. In the
first case, the _dvitva_ of the whole is destroyed in the fifth
moment, and therefore its only cause is its immediately preceding
_dvitvádhára-nása_, or, as Mádhava calls it, _ásrayanivritti_. In the
second case, the _nása_ arrives at the same moment simultaneously by
both columns (1) and (3), and hence it may be ascribed to the united
action of two causes, _apekshábuddhi-nása_ and _ádhára-nása_. Any
_kriyá_ which arose in one of the parts after the second moment would
be unimportant, as the _nása_ of the _dvitva_ of the whole would take
place by the original sequence in column (1) in the sixth moment; and
in this way it would be too late to affect that result.]
[Footnote 182: _I.e._, from the destruction of _apekshábuddhi_ follows
the destruction of _dvitva_; but the other destructions previously
described were followed by some production,--thus the knowledge of
_dvitvatva_ arose from the destruction of _ekatvajñána_, &c. (cf.
Siddh. Mukt., p. 107). I may remind the reader that in Hindu logic the
counter-entity to the non-existence of a thing is the thing itself.]
[Footnote 183: From the conjunction of fire is produced an action in
the atoms of the jar; thence a separation of one atom from another;
thence a destruction of the conjunction of atoms which made the black
(or unbaked) jar; thence the destruction of the compound of two
atoms.]
[Footnote 184: _I.e._, a kind of initiative tendency.]
[Footnote 185: These are explained at full length in the Siddhánta
Muktávalí, pp. 104, 105. In the first series we have--1. the
destruction of the _dvyanuka_ and simultaneously a disjunction from
the old place produced by the disjunction (of the parts); 2. the
destruction of the black colour in the _dvyanuka_, and the
simultaneous destruction of the conjunction of the _dvyanuka_ with
that place; 3. the production of the red colour in the atoms, and the
simultaneous conjunction with another place; 4. the cessation of the
action in the atom produced by the original conjunction of fire. The
remaining 5-10 agree with the 4-9 above.]
[Footnote 186: The Vaiseshikas hold that when a jar is baked, the old
black jar is _destroyed_, its several compounds of two atoms, &c.,
being destroyed; the action of the fire then produces the red colour
in the separate atoms, and, joining these into new compounds,
eventually produces a new red jar. The exceeding rapidity of the steps
prevents the eye's detecting the change of the jars. The followers of
the Nyáya maintain that the fire penetrates into the different
compounds of two or more atoms, and, without any destruction of the
old jar, produces its effects on these compounds, and thereby changes
not the jar but its colour, &c.,--it is still the same jar, only it is
red, not black.]
[Footnote 187: In p. 109, line 14, I read
_gaganavibhágakartritvasya_.]
[Footnote 188: The Siddhánta Muktávalí, p. 112, describes the series
of steps:--1. An action, as of breaking, in one of the halves; 2. the
disjunction of the two halves; 3. the destruction of the conjunction
which originally produced the pot; 4. the destruction of the pot; 5.
by the disjunction of the two halves is produced a disjunction of the
severed half from the old place; 6. the destruction of the conjunction
with that old place; 7. the conjunction with the new place; 8. the
cessation of the original impulse of fracture. Here the second
disjunction (viz., of the half of the pot and the place) is produced
by the previous disjunction of the halves, the intimate causes of the
pot.]
[Footnote 189: The original has a plural _vibhágán_, _i.e._,
disjunctions from the several points.]
[Footnote 190: _I.e._, the disjunction of the hand and the points of
space.]
[Footnote 191: The author of a commentary on the Bhagavad Gítá.]
[Footnote 192: For _dravyádi_ read _prithivyádi_.]
[Footnote 193: I am not sure that it would not be better to read
_viddhavevidhayá_, rewounding the wounded, instead of _vriddhavívadhayá_.]
[Footnote 194: Unless you _see_ the rope you cannot mistake it for a
serpent.]
[Footnote 195: In p. 110, last line, read _'bháve_.]
[Footnote 196: Read in p. 110, last line, _anavadhánádishu_.
_Vidhipratyaya_ properly means an imperative or potential affix implying
"command;" but the pandit takes _vidhi_ here as _bhávabodhaka-kriyá_. It
has that meaning in Kávya-prakása, V. (p. 114, l. 1).]
[Footnote 197: The mind perceives _áloka-jñána_, therefore it would
perceive its absence, _i.e._, darkness, but this last is perceived by
the _eye_.]
[Footnote 198: _I.e._, light possesses colour, and we cannot see a
jar's absence in the dark.]
[Footnote 199: Sound resides in the imperceptible ether, and cessation
is the _dhvamsábháva_, or "emergent non-existence."]
[Footnote 200: The reading _pratyayavedyatvena_ seems supported by p.
110, last line, but it is difficult to trace the argument; I have,
therefore, ventured hesitatingly to read _pratyakshavedyatvena_, and
would refer to the commentary (Vais. Sút. p. 250), "_yadi hi
níla-rúpavan nílam rúpam eva vá tamah syát, váhyálokapragraham
antarena chakshushá na grihyeta_."]
[Footnote 201: Intimate relation has also no intimate relation.]
[Footnote 202: "Relative non-existence" (_samsargábháva_) is the
negation of a relation; thus "the jar is not in the house" is
"absolute non-existence," "it was not in the house" is "antecedent,"
and "it will not be in the house" is "emergent," non-existence.]
[Footnote 203: _I.e._, the absolute absence of the jar is found in the
jar, as, of course, the jar does not reside in the jar, but in the
spot of ground,--it is the _játi ghatatva_ which resides in the jar.]
[Footnote 204: The opposite is "there _is_ colour in the air."]