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154 A Review of the Philosophy of Madhva [CH. everything else: but that is no reason why it should not be admitted to be bigger than its own parts. If the atoms had not parts, they could not be held to combine on all their ten sides?. So the Vaiseșika view, admitting viseșas in atoms, has to be rejected. It is well worth remembering here that the Vaiseșikas held that there were among the atoms of even the same bhūta, and also among the souls, such specific differences that these could be distinguished from one another by the yogins. These final differences, existing in the atoms themselves, are called višesas by the Kaņāda school of thinkers. This conception of viseșa and its utility is different from the conception of višesa in the Madhva school?.
Samavāya, or the relation of inherence accepted in the NyāyaVai esika school, is discarded in the system of Madhva on almost the same grounds as in Sankara's Bhāsya on the Brahma-sūtras. The view is that the appearance of the cause in the effect and of the qualities in the substance is manifestly of the nature of a relation and, as this relation is not contact (samyoga), it must be a separate relation, viz., the relation of inherence (samavāya). But in the same way samavāya (e.g., in the sentence iha tantușu pața-samavāyaḥ) itself may have the appearance of existing in something else in some relation, and hence may be in need of further relations to relate it. If without any such series of relations a relation of inherence can be related in the manner of a quality and a substance, then that sort of relatedness or qualifiedness (višisţatā) may serve all the purposes of samavāya. This brings us to the acceptance of "related" or "qualified" as a category separate and distinct from the categories of quality (guna) and substance (dravya) and the relation involved between the two3. So also the whole (amšī) is not either the relations or the parts or both, but a separate category by itself.
Power (sakti), as a separate category, exists in four forms: (i) as mysterious-acintya-sakti--as in God, (ii) causal power
i anyāpeksayā paramāņutve'pi svāvayavápeksayā mahattvopapatteņ:... kim ca paramānor avayavānangīkāre tasya daśadiksv abhisambandho na syāt. Madhvasiddhanta-sāra, p. 10.
2 asmad-višistānām yoginām nityeşu tulyakrti-guna-kriyesu paramānuşu muktātmasu ca anya-nimittasambhavād yebhyo nimittebhyah pratyādhāram vilaksano'yam vilaksano'yam iti pratyaya-z'yavrittiḥ, desa-kāla-viprakarse ca paramānau sa evayam iti pratyabhijñānam ca bhavati te antyä višeşāh.
Prasasta-pada-bhāsya, pp. 321-2. 3 visistam visesaņa-višesya-tatsambandhātiriktam atasyam angikartavyam. Madhra-siddhānta-sāra, p. 11.
