________________
F. W. Thomas, Mallisena's Syädvadamañjari
What again are 'time, etc.'? Time, self-form, thing, connection, service (upakara)20), place of the thing with qualities, coexistence, word. Of these: (193) 1. in 'quodammodo the entity, soul, etc., simply is', to the time to which the actuality (astitva)) belongs belong the remaining infinite attributes in the one substance, so that they occur with non-distinction by time; 2. The self-form of the actuality, (i. e.) its being a quality of the thing, is taken as the self-form also of the other, infinite, qualities, so that they occur without distinction in selfform; 3. Again, what is the basis (substratum), called the thing, of the actuality, the same is taken as basis also of the other States, so that they occur with non-distinction as to the thing; 4. And the connection of the actuality, i. e. its non-occurrence separately, defined as in a way identity, appertains also to the remaining particularisations, so that they occur with nondistinction as to connection; 5. And the service of the actuality, i. e. its making a devotion of itself, that same is taken as the service of the remaining qualities. so that they occur with non-distinction in service; 6. The place belonging to the thing with quality, defined as the situation of the actuality, that same is taken as place of the thing qualified, so that they occur with non-distinction in place of the thing qualified; 7. The coexistence (samsarga)3) of the actuality with the self of the single entity, that same is taken as the coexistence on the part of the remaining attributes, so that they occur with non-distinction in coexistence. In the case of inseparability non-distinction is the primary, distinction is secondary; but in coexistence distinction is the primary, non-distinction is secondary. So that there is a difference; 8. The word 'exists', stating the entity as composed of the attribute of actuality, the same is taken in the case of the thing as composed of the remaining infinite attributes, so that they occur with non-distinction in word: since, while the State- meaning Method is secondary, this is justified through the primacy of the substance-menning-Method. But with the primacy of the State-meaning 32) Method, while the substance-Method is secondary, a taking of the qualities with non-distinction is not possible; because of the impossibility of diverse qualities simultaneously in one thing, or, if that were possible, because of the consequence of the difference of the basis of them or to that extent; and because of the difference in a self-form connected with diverse qualities, since there is contradiction in their being different while there is non-difference of the self-form: also because of diversity in the thing which is the basis, since otherwise there is contradiction in being basis of diverse qualities; and because we see difference of connection through difference of the things in connection, since a connection of one thing with diverse connected things does not fit; and because the service rendered by them, being of severally determinate form, is plural, since there is contradiction in one service rendered by a plurality of usefuls; and because of the difference of place of the thing with qualities according to the several qualities (194), since with non-distinction of that there is the consequence of non-distinction of the place of the qualified in case of qualities belonging to distinct things; and because of the difference of the coexistence according to the (different) coexistents, since with non-difference of that (the coexistence) there is contradiction in distinction of the coexistents; and because of difference of word according to the object, since, if all qualities are to be stated by one word, ali things have to be stated by one word, so that there is failure of other words. There being really impossibility of such non-distinction of occurrence of actuality, etc., in a single entity, a metonymous non-distinction of things in
140
29) U pakāra seems to denote the contribution made by the item in question, its point or relevance. 30) On astitva see note VIII 18).
31) Samsarga means actual belonging to the same sphere of creation or of discourse, as distinct from logical non-separateness.
2) I. e. if what is being said to be actual is a State, e. g. a bracelet, it cannot be credited with all the qualities belonging to the general substance, gold.
