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ન્યાયકુસુમાંજલિ.
I adl4= obligation; Guni-des'a, locatity of the possessor of an attribute; Artha, object; and Sabda, word.
We shall now consider how the attributes of an object can be looked upon . 9 de inct from the above-mentioned stand polits.
(1) It is certain that when the attribute existence is found in the jar, there also exist the other attributes. Thus at one and the same moment, there coexist all the attributes in the same substance, viz., the jar. Hence, from the stand-point of Kala, the attributes may be considered as non-distinct from one another.
( 2 ) Just as existence is the nature of the jar, so are other attributes also. Hence, from this standpoint, viz., Atma-rupa also, the above remark holds good.
(3) Just as existence has a contact of the type of Tadatmya ( Identity ) with the jar, so is the case with other attributes. This is the third stand-point Sambandha, whereby the attributes are considered as non-distinct.
(4) A similar remark can be made with refe. rence to Samsarga.
The difference between Sambandha and Samsarya is that in the former non-distinction is of primary importance and distinction, of secondary importance, whereas it is just the other way in the case of the latter.
(5) Just as existence, an attribute of a jar enables us to know that the jar is a noun and existence
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