Substance is ninefold,—earth, water, fire, air, ether, time, space, soul, and mind. The genera of earth, &c. (pṛithivítva), are the definitions of the first four. The genus of earth is that generality which is immediately subordinate to substance, and resides in the same subject with colour produced by baking.[168]
The genus of water is that generality which is found with intimate relation in water, being also found in intimate relation in river and sea. The genus of fire is that generality which is found with intimate relation in fire, being also found with intimate relation in the moon and gold. The genus of air is that which is immediately subordinate to substance, and is found with intimate relation in the organ of the skin.[169]
As ether, space, and time, from their being single, cannot be subordinate genera, their several names stand respectively for their technical appellations. Ether is the abode of particularity, and is found in the same subject with the non-eternal (janya) special quality which is not produced by contact.[170]
Time is that which, being a pervading substance, is the abode of the mediate cause[171] of that idea of remoteness (paratva) which is not found with intimate relation in space;[172] while space is that pervading substance which possesses no special qualities and yet is not time.[173] The general terms átmatva and manastva are the respective definitions of soul (átman) and mind (manas). The general idea of soul is that which is subordinate to substance, being also found with intimate relation in that which is without form[174] (amúrtta). The general idea of mind is that which is subordinate to substance, being also found existing with intimate relation in an atom, but [unlike other atoms] not the intimate cause of any substance. There are twenty-four qualities; seventeen are mentioned directly in Kaṇáda's Sútras (i. 1, 6), "colour, taste, smell, touch, number, quantity, severalty, conjunction, disjunction, remoteness, proximity, intelligence, pleasure, pain, desire, aversion, and effort;" and, besides these, seven others are understood in the word "and," viz., gravity, fluidity, viscidity, faculty, merit, demerit, and sound. Their respective genera (rúpatva, &c.) are their several definitions. The class or genus of "colour" is that which is subordinate to quality and exists with intimate relation in blue. In the same way may be formed the definitions of the rest.
"Action" is fivefold, according to the distinction of throwing upwards, throwing downwards, contracting, expanding, and going: revolution, evacuating, &c., being included under "going." The genus of throwing upwards, &c., will be their respective definitions. The genus of throwing upwards is a subordinate genus to action; it exists with intimate relation, and is to be known as the mediate cause of conjunction with a higher place. In the same manner are to be made the definitions of throwing downwards, &c. Generality (or genus) is twofold, extensive and non-extensive; existence is extensive as found with intimate connection in substance and quality, or in quality and action; substance, &c., are non-extensive. The definition of generality has been given before. Particularity and intimate relation cannot be divided,—in the former case in consequence of the infinite number of separate particularities, in the latter from intimate relation being but one; their definitions have been given before.
There is a popular proverb—
"Duality, change produced by baking, and disjunction produced by disjunction,—he whose mind vacillates not in these three is the true Vaiśeshika;" and therefore we will now show the manner of the production of duality, &c.
There is here first the contact of the organ of sense with the object; thence there arises the knowledge of the genus unity; then the distinguishing perception apekshábuddhi [by which we apprehend "this is one," "this is one," &c.]; then the production of duality, dvitva (in the object);[175] then the knowledge of the abstract genus of duality (dvitvatva); then the knowledge of the quality duality as it exists in the two things; then imagination[176] (saṃskára).[177]
But it may here be asked what is the proof of duality, &c., being thus produced from apekshábuddhi? The great doctor (Udayana) maintained that apekshábuddhi must be the producer of duality, &c., because duality is never found separated from it, while, at the same time, we cannot hold apekshábuddhi as the cause only of its being known [and therefore it follows that it must be the cause of its being produced[178]], just as contact is with regard to sound. We, however, maintain the same opinion by a different argument; duality, &c., cannot be held to be made known (jñápya) by that non-eternal apprehension whose object is two or more individual unities (i.e., apekshábuddhi), because these are qualities which reside in a plurality of subjects [and not in any one individual[179]] just as "severalty" does [and, therefore, as apekshábuddhi is not their jñápaka, it must be their janaka].
Next we will describe the order of the successive destructions. From apekshábuddhi arises, simultaneously with the production of duality (dvitva), the destruction of the knowledge of the genus of unity; next from the knowledge of the genus of duality (dvitvatva) arises, simultaneously with the knowledge of the quality duality, the destruction of apekshábuddhi; next from the destruction of apekshábuddhi arises, simultaneously with the knowledge of the two substances, the destruction of the duality; next from the knowledge of the two substances arises, simultaneously with the production of imagination (saṃskára), the destruction of the knowledge of the quality; and next from imagination arises the destruction of the knowledge of the substances.