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Chapter V
यद्यापेक्षिकसिद्धिः स्यान्न द्वयं व्यवतिष्ठते। 371farthest at Melastaan 117311 yadyāpekşika-siddhiḥ syānna dvayam
vyavatişthate, anāpekşika-siddhau cha na sāmānya-viśeşatā.
73. If dependent existence be accepted, the two cannot exist. If independent existence be accepted, there cannot be the quality of sāmānya and višesa.
COMMENTARY
The first line of this verse refutes the Buddhist and the second, the Nyāya-vaiseșika view. If we can use the view, the result would first be that owing to dependence on relation (apeksā), the two, viz., a thing possessed of qualities and the qualities, cannot have simultaneous existence. Such will also be in the case of cause and effect.
If on the contrary, we take the Nyāya-vaiseșika view of the independence, the existence of anvaya (sāmānya) and vyatireka (visesa)" accepted by them will disappear. The existence of one of these is related to the other. Diveregence and identity are only relative. They are connected with sāmānya and viseșa?. This point will be elucidated further in verse 75 where the Jain view will be mentioned.
1. “अन्वयो हि सामान्यं, व्यतिरेको विशेषः । तौ च परस्परापेक्षौ व्यवतिष्ठते। तयोरनापेक्षिकसिद्धौ
a 7 Haritat.” Astasahasri. 2. “तस्यानपेक्षापक्षेऽपि नान्वयव्यतिरेको स्याता, भेदाभेदयोरन्योन्यापेक्षात्मकत्वाद्विशेषेतरभावस्य ।”
Astašati.
