Tattvasangraha 01

SR No.: 010566
Original Sutra Author: N/A
Author: Embar Krishnamacharya
Publisher: Central Library
Publication Year: 1926
Total Pages: 832
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 57 MB

Page 126

FOREWORD
GAZHI
2. It must first be answered whether the atoms are separate from one another or not. If they are separate in that case why do the ascetics who perceive the atoms require the help of particularity to know that they are separate? If they are really mixed then how can the particularity separate them, and how would such an erratic knowledge of the ascetic be correct when it perceives the mixed atoms as separate?
3. If particularities have the power to separate themselves as also to separate the atoms, why then should not the atoms also have such power, and what is the necessity of creating particularity by way of an additional difficulty? Further, there are no impure things by nature. The thing which is impure to one is considered pure by others. So it is the creation of mind. If it were real then also by the touch of the impure thing, other things will always be impure. As the atoms are eternal they cannot therefore be caused by particularity.
XV. Samavâyaparîkṣâ.
Examination of Inherence.
1. Inherence should be accepted as the connection between such entities as parts and the whole, quality and the substance etc, because such cognitions as the cloth is in the thread, colour is in the pot, imply consciousness of a connection between the two. This is what is called inherence. Inherence is one and eternal, because it is causeless, and is therefore different from union (samyoga).
2. Though inherence is one and eternal, the inherence of substance would not be felt as such in the quality, because the substance only has the power to represent its own inherence as the quality has the power to represent the same of its own, just as the union of things though similar can never be the cause of bringing one thing to another resting place. Prasastamati.
3. Inherence is not destroyed, though the entities united by it may be destroyed; for instance, if the colour of a pot is destroyed the inherent smell of the pot remains, and if both are destroyed the pot itself remains in its material parts. So inherence is eternal.