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instrumental cause of the world. The Nyāya-Vaiseșika regards God as the creator of the world. . (1573-74) We find the same reasoning in Nyāyavārtika (3.11).
(1574) Samyoga-conjunction; e.g. of table and finger, where the two things can be joined or separated without disturbing the identity or existence of either. Samavāya-The relation of inherence is admitted by the Nyaya-Vaišeşika. It is the relation between attribute-substance (guna-guņin ), substance-action (dravya-karma), substance-universal (dravyasāmānya), substance-particular (dravya-višeşa). Here the two things cannot be separated without one of them perishing. It is recognised as eternal, and all pervading.
Others do not recognise this relation, e. g. the Vedāntins regard it as but identity (tādatmya). The Buddhists do not admit any enduring substance, so there is no question of admitting sama vāya.
(1575) Cf. Vyomavati, p. 407—Ahamsabdo bāhyabādhitai(sabdo hyabādhitai)-ka padatvād avaśyam vācyam apekșate. See also Nyāyavārtika, p. 337, Tattvasangraha, p. 81.
(1578) The author of the Nyāyavārtika adduces three reasons as contributing to the authoritativeness of a verbal statement (Sabda or agama)–(i) immediate realisation of a thing, (ii) sense of mercy towards creatures, (iii) truthful nature-the desire to describe things as they are. See Nyāyavārtika, 2.1.69.
(1580) Types of souls :- See Tattvārthasūtra, Chapter 2. We give here a few sūtras:
Samsāriņo muktaś ca (10)-Souls are of two kinds-mundane and liberated.
Samanaskamanaskah (11) Mundane souls are of two kinds those who have a mind and those who do not.
Saisāriņas trasasthāvarāḥ (12)-Mundane souls from another point of view are of two kinds-trasa i. e. mobile or having a
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