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TATTVA-KAUMUDI
belong to कर्मेन्द्रियs and प्रकाशन to बुद्धीन्द्रियs. माठर ascribes आहरण to इन्द्रियs in general, and धारण and प्रकाशन to अहङ्कार and बुद्धि respectively. वाच० followed by चन्द्रिका, would relegate आहरण to कर्मेन्द्रियs, धारण to बुद्धि, अहङ्कार and मनस्, and प्रकाशन to बुद्धीन्द्रियs.
36
[XXXIII
The word in the second half of this verse presents a difficulty वाचo takes दशधा with आहार्य, धार्य and प्रकाश्य each. The objects seized by the s, being only five, are doubled by dividing them into दिव्य and अदिव्य. Similarly, the body which is retained by the era, is made up of five vital airs; but these are also f and, and so tenfold. The objects manifested by the s are also tenfold because of being divided into and varieties. I think there is another and better way of explaining the ft. The objects seized, retained and manifested are altogether ten, viz., five objects of organs of action and five objects of organs of sense. These ten are supervised by the three internal organs.
XXXIII
o explains why is not recognised as a separate category in the philosophy. According to the वैशेषिकसूत्र "अपरस्मिन्नपरं युगपश्चिरं क्षिप्रमिति विङ्गानि (II. 2. 6), काल is one category which is divided into three parts-past, present and future, according to different circumstances. प्रशस्तपाद clarifies this point - " एकत्वेऽपि सर्वकार्याणामारम्भक्रियाभिनिर्वृत्तिस्थितिनिरोधोपाधिभेदान्मणिवत्पाचकादिवद्वा नानात्वोपचार:; that is, just as one and the same man is called a 9 or a in different circumstances, or just as one and the same piece of crystal assumes different colours according to the objects placed near it, so all the effects, though of one nature, become different under the different circumstances of beginning, ending, remaining and perishing. Thus, there is only one . To this ara repliesWhy should we first assume one and then assume differ
