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VEDÂNTA-SÛTRAS.
ayutasiddha must either be non-separate in place, or nonseparate in time, or non-separate in nature, and that none of these alternatives agrees with Vaiseshika principles. For the first alternative contradicts your own assumptions according to which the cloth originating from the threads occupies the place of the threads only, not that of the cloth, while the qualities of the cloth, such as its white colour, occupy the place of the cloth only, not that of the threads. So the Vaiseshika-sútras say (I, 1, 10), Substances originate another substance and qualities another quality. The threads which constitute the causal substance originate the cffected substance, viz. the cloth, and the qualities of the threads, such as white colour, &c., produce in the cloth new corresponding qualities. But this doctrine is clearly contradicted by the assumption of substance and quality being non-separate in place.- If, in the second place, you explain ayutasiddhatva as non-separation in time, it follows also that, for instance, the right and the left horn of a cow would be ayutasiddha.-And if, finally, you explain it to mean 'non-separation in character,' it is impossible to make any further distinction between the substance and the quality, as then quality is conceived as being identical with substance.
Moreover, the distinction which the Vaiseshikas make between conjunction (samyoga) as being the connexion of things which can exist separately, and inherence (samavâya) as being the connexion of things which are incapable of separate existence is futile, since the cause which exists before the effect cannot be said to be incapable of separate existence. Perhaps the Vaiseshika will say that his definition refers to one of the two terms only, so that samavaya is the connexion, with the cause, of the effect which is incapable of separate existence. But this also is of no avail; for as a connexion requires two terms, the effect as long as it has not yet entered into being cannot be connected with the cause. And it would be equally unavailing to say that the effect enters into the connexion after it has begun to exist; for if the Vaiseshika admits that the effect
The connexion of cause and effect is of course samavâya.
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