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CHAPTER IX
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tend to be at one location (taddeśabhāvinyeva) which is an absurd proposition.'
But the Naiyāyika may advance a more ingenious argument by stating that the săvayavatva of äkāśa is like a monkey in relation to a tree (kapiv?ksasamyogavat). That is, the statement that the 'monkey is sitting on the tree' denotes that the monkey in question is sitting on the branch of the tree (śākhāvacchedena) but not on the tree itself, or rather on the root of the tree (mūlāvacchedena). This analogical argument indicates the truth that just as the idea of the tree in its relation to the idea of the monkey does not pervade the latter fully (vyāpyavrttitvam or sāmastyavrttitvam)' but does so, if at all, only partially, so also does ākāśa pervade its socalled avayavas at best only partially. This partial pervasion of the tree in the monkey, or of the akaśa in the parts, is described as avyāpyavịttitvam or avyāpyavrtti. This relation of avyapyavrtti aims at suggesting that, eventually, ākāśa does not directly possess the avayavas, or if it does possess any at all, it does so only in a remote and superficial way so that it would not be far wrong to say that the parts are almost unreal. The Jaina would, of course, turn the tables on the Naiyāyika by
1. Commenting on his own kā. (16), viz., dravyāņāṁ pratiniyata
pradeśavasthānāt, Akalanka observes : Ihānyeşu akāśapradesesu pataliputram sthitam anyeşu ca mathurā ato nānākāśapradeśāh /
mākāśam tasya yaddeśe păţaliputram taddeśabhāvinyeva mathurāpi syāt / Ibid., p. 203. 2. This argument and the supplementary argument on samyoga
as described in the following paragraph are elaborated on the basis of suggestive hints thrown in by Abhayadeva in the
course of his commentary. See TBV, p. 602. 3. vyāpyavrttitvañ tu sāmastyavșttitvami / Ibid.
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