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CHAPTER IV
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contained (ādheya); thus there is samavāya between the aggregate and its portions, the quality and the substance, the genus called substance (dravyatva) and the particular substance, existence and the thing existent.”l
आश्रयाश्रयिभावान्न स्वातन्त्र्यं समवायिनाम्। gut: # HETT 7 : Hah: 116411 āśray āśrayi-bhāvān-na svātantryam samavāyinām, ityuktaḥ sa sambandho na yuktaḥ samavāyibhiḥ.
64. If it be said that one being dependent on another there is no difference of samavāyins, (we reply) that that relation of coinherence is not connected with samavāyins.
COMMENTARY Samavāya (co-inherence) in Nyāya philosophy is described as 'intimate relation'. It exists in things which cannot exist separately. Two things which cannot exist separately are those of which two, the one exists only as lodged in the other. Such pairs are, parts and what is made up of the parts, qualities and the thing qualified, action and agent, species and individual, different and eternal substances.?
The Naiyāyikas might say, the samavāyin (a cloth, for example) is not separate from its parts (threads) because these have co-inherence. The Jaina view is that this view cannot be made relevant with the doctrine of cause and effect. As the Naiyāyikas accept that from the material threads, (upādāna kārana) a cloth is woven by a weaver, (instrumental kārana), the view of co-inherence will destroy the theory of causation.
1. Pravachana-sāra, B. Faddegon, p.70, note 1. 2. "नित्यसंबन्धः समवायोऽयुतसिद्धवृत्तिः। ययोर्द्वयोर्मध्य एकमपराश्रितमेवावतिष्ठते तावयुतसिद्धौ।
Bauarculant quruforait fabulerant Hilda fastes t gi" Tarkasangraha.
