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CHAPTER IV
सर्वथाऽनभिसम्बन्धः सामान्यसमवाययोः । ताभ्यामर्थो न सम्बद्धस्तानि त्रीणि खपुष्पवत् ॥66॥
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sarvatha'nabhisambandhaḥ sāmānya-samavāyayoḥ, tābhyāmartho na sambaddhastāni trīņi khapuṣpavat.
66. Being in every respect unconnected, sāmānya and samavāya are also not connected with a substance. So all these three (are non-existent) like a flower in the sky.
COMMENTARY
There is no possibility of any relationship between sāmānya and samavāya. So a substance also is not connected with either of these. The Vaiseṣikas accept samyoga of dravyas only and samavāya as previously explained happens in the case of Ayutasiddhi. The very existence of sāmānya, samavāya and substances will therefore be impossible.
अनन्यतैकान्तेऽणूनां संघातेऽपि विभागवत् । असंहतत्वं स्याद्भूतचतुष्कं भ्रान्तिरेव सा ॥67॥
ananyataikānte'ņūnāṁ saṁghāte'pi vibhāgavat, asaṁhatatvam syād-bhūtachatuṣkam bhrāntireva sā.
67. In the ekanta view that atoms are always separate even in fusion there will be non-cohesion, for there will be individual separate existence even in combination just as when they are separate (in division). So the four elements (earth, air, fire and water) would become illusory.
COMMENTARY
This verse refutes the Buddhist view analogous to that of the Vaiseṣikas that there are eternal atoms corresponding to the four elements-earth, air, fire and water. Vijñānavādins among the Buddhists cannot be said to accept real atoms as they deny the reality of substance. The Jaina view is that the primary atom is
