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156 )
SANMATI. TARKA
(III. 38-42
produced, by a mere combination of so many Dravyas comprising it. Vibhāga (disjunction ; division or disuniting) is in no way responsible for a new product. According to them, the pieces of the pot when it is broken are not the direct products bronght about by Vibhāga (disjunction or breaking!. But the process is somewhat like this. First of all the disunion of elementary (Ārambhaka) Paramāņu takes place, yielding separation of Dvyaņukas wbich finally brings about the destruction of the pot. Now all the Paramāņus which are in a disunited form again unite and the result is the pieces. The author differs from this dogma of Utpatti the very soul of the Vaišeşikas. The author's contention and his own theory are as follows:
A new product comes into being by the disunion of constituting elements just as their union gives rise to a new product. Speaking in different terms, combination (Sam yoga) and separation (Vibhāga) both are equally capable to yield a new product. This is also supported by our daily experience. To say that Sam yoga only can bring about a new product has then no meaning. Just as a union of two Paramāņus causes a Dvyaņuka, a union of so many Dvyaņu kas does a Tryaņuka and so on and so on, so also it is consistent to say that separation (Vibbâga) in Tryaņuka produces Duyaņuka and that of Dvyaņuka causes Aņus etc. This proves that Samyoga and Vibhāga are equally authorized to beget a new product.
If it is objected that a constant experience that the cloth exists in so many Tantus (threads) and the use of
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