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TATTVASANGRAHA: CHAPTER XY.
their destruction. Or, if the Jar, etc. <lid nt continue to exist, as their existence would not be there, the Inherence also could not be there; or otherwise the Inherence could not constitute the existence of those things. If the more existence of Inherence were postulatel as something independent of all tliings and not benefiting anything, then it would be something only in name: and there would be no corresponding reality : and under the circumstances to assert that Inherence constitutes the existence uf things' would be mere verbiage.
This is what is made clear in the words- From all this is follows, etc. etc- They'--the Jar, etc.--could not be subsisting in their substratum, on the strength of any such thing as Inherence',- As after-i.e. after the destruction of their constitnent cause, when they have really no existence at all.
Thus this, etc. -explains the real sense of the Renson adduced. (860-864)
TEXTS (865-866).
(B) IY, ON TIE OTHER HAND, THE INHERENCE' THAT CONTINUES TO
EXIST, WHILE THE OTHER RELATIVE IS THERE, IS SOMETHING DIFFERENT.-AS IN THE CASE OF CONJUNCTION, DISJUNCTION, PLURALITY AND SO FORTH, THEN, IN THAT CASE, TRERE WOULD BE PLURALITY OF INHERENCE ALSO, JUST AS THERE IS OR CONJUNCTION, ETC. THUS, IF INHERENCE'IS POSTULATED TO EXIST, THEN THERE WOULD BE THIS AND MANY OTHER INCONGRUITIES.
(865-866)
COMMENTARY.
(B) If the second Alternative, that what continues to exist is something else,- is accepted, then, there should be plurality of Inherence', just as there is of Conjunction, etc.; and this would involve the surrendering of the doctrine that there is no diversity in Inherence.
This and many other incongruities this is meant to include such incongruities As-(a) 'the Futility of the Cause', (b) the contradiction of several aphorisms', (o) incompatibility with fncts of Porcoption, etc., (d) the simultaneous birth of all things'
(a) For instance, the birth of a thing is described as inherence in the cause or inherence in Being '; and Inherence is eternal; hence causes could not have any capacity to bring about the birth of the effect; hence causes would be futile.
(6) There would be contradiction of such (Vaishëşila) aprorisms as Conjunction is brought about by the action of either of the two factors, by the action of both, and by Conjunction ", "Cognition is produced by the contact of the Sense-organ and the object, etc. eto."
