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186
NYAYA THEORY OF KNOWLEDGE
Hence it is that the commonly recognised negative relations of disjunction, spatial and temporal separation, etc., are treated as qualities and not relations. Conjunction (saryoga) is a transient relation between two things which may and normally do exist in separation from each other. Two balls moving from opposite directions meet at a certain point of space The relation which holds between them when they meet is one of conjunction. It 18 a temporary contact between two things which may again be separated (yutasiddha) So long as it is, it exists as a quality of the terms related, but it does not affect the existence of those terms. It makes no difference to the existence of the balls whether they are conjoined to each other or not. Thus conjunction is an external relation which exists as an accidental quality of the terms related by it.
Simivāyı is an eternal and natural (ayutasiddha) relation between two facts, of which one inheres in the other.' It is a necessary relation in so far as the related terms or at least one of them cannot exist without being related to the other. Like conjunction, it is distinct from the terms related by it. But while conjunction exists as an adventi. tious quality of the related terms, samavāya does not exis as a quality but always subsists between the things related The relation of samavāya holds between such entities as whole and part, attribute or action and substance, the uni versal and the individual, particularity and the simple eternal subs anc's. Of these purs, the first cannot exist without being related to the other. The whole is alway: related to its parts, attribute or action is inseparably related to some substance, the universal must always subsiss in the individual, and so particularity (viseșa) in the simple
1 Ayutasiddhayoh Bombondhah samaväyah etc., TB, p ?, samavāyatvar nity sambandhatram etc , 8M , 11,
9 Sousambandhibhinno nityaḥ sambandhah samaväyah, TM , Ch. I