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80
ĀLAMBANAPARĪKSĀ
bear the image of some yellow patch. Though the qualities of atoms are many, they cannot be differentiated one another in any way; but the sensual cognitions, however, are distinguishable one another in their forms; therefore the forms felt in the cognitions are not of the atoms.
[36] Or, we may take that the following idea is intended in the verse: An objection that the atoms are distinguishable by themselves has been put forth and answered in order. If the aggregates of atoms are regarded as having forms other than that of atoms, then it is logically to be established that those forms of the aggregates are not real. There is also some other reasoning to be mentioned here thus :
“If those atoms are removed one by one, the perceptions of the pot, etc., do not arise."
Things, that we speak of, like the pot, etc., are not real things just like senā, army and other aggregates, so they do not exist in substance. The following is another mode of reasoning :
“What objects are not found separated from what objects, that former objects are not differentiated from that slatter] objects. [Aggregates are not found separated from atoms, so the aggregates are not to be differentiated from atoms]."
The distinguished form {experienced in cognising the pot, etc.,] is other than the one (pertaining to atoms];
** Read in the Sanskrit text, p. 35, 1. 17 : RATUGI ara sfa faTOT, sfoafaşinarang Pagtatateraret , etc.
