[160] This clause is added, as otherwise the definition would apply to "duality" and "conjunction."
[161] This is added, as otherwise the definition would apply to "existence" (sattá), which is the summum genus, to which substance, quality, and action are immediately subordinate.
[162] Existence (sattá) is the genus of dravya, guṇa, and kriyâ. Dravya alone can be the intimate cause of anything; and all actions are the mediate (or non-intimate) cause of conjunction and disjunction. Some qualities (as saṃyoga, rúpa, &c.) may be mediate causes, but this is accidental and does not belong to the essence of guṇa, as many gunas can never be mediate causes.
[163] As all karmas are transitory, karmatva is only found in the anitya. I correct in p. 105, line 20, nityá-samavetatva; this is the reading of the MS. in the Calcutta Sanskrit College Library.
[164] I.e., it can never be destroyed. Indestructibility, however, is found in time, space, &c.; to exclude these, therefore, the former clause of the definition is added.
[165] "Particularity" (whence the name Vaiśeshika) is not "individuality, as of this particular flash of lightning,"—but it is the individuality either of those eternal substances which, being single, have no genus, as ether, time, and space; or of the different atomic minds; or of the atoms of the four remaining substances, earth, water, fire, and air, these atoms being supposed to be the ne plus ultra, and as they have no parts, they are what they are by their own indivisible nature. Ballantyne translated viśesha as "ultimate difference." I am not sure whether the individual soul has viśesha.
[166] Mutual non-existence (anyonyábháva) exists between two notions which have no property in common, as a "pot is not cloth;" but the genus is the same in two pots, both alike being pots.
[167] "Samaváyasambandábhávát samaváyo na játiḥ," Siddh. Mukt. (Saṃyoga being a guṇa has guṇatva existing in it with intimate relation).
[168] The feel or touch of earth is said to be "neither hot nor cold, and its colour, taste, smell, and touch are changed by union with fire" (Bháshá-parichchheda, sl. 103, 104).
[169] The organ of touch is an aërial integument.—Colebrooke.