[180] The Vaiśeshikas held that the jívátman and space are each an all-pervading substance, but the individual portions of each have different special qualities; hence one man knows what another is ignorant of, and one portion of ether has sound when another portion has not. Dr. Röer, in his version of the Bháshá-Parichchheda, has mistranslated an important Sútra which bears on this point. It is said in Sútra 26—
——athákáśaśaríriṇam, avyápyavṛittiḥ kshaṇiko viśesha-guṇa ishyate,
which does not mean "the special qualities of ether and soul are limitation to space and momentary duration," but "the special qualities of ether and soul (i.e., sound, knowledge, &c.) are limited to different portions and of momentary duration."
[181] The author here mentions two other causes of the destruction of dvitva besides that already given in p. 152, l. 14 (apekshábuddhi-náśa), viz., áśrayanáśa, and the united action of both:—
| 1. | Ekatva-jñána | | | Avayava-kriyá | | | ....... |
| 2. | Apekshábuddhi | | | Avayava-vibhága | | | Avayava-kriyá. |
| 3. | Dvitvotpatti and akatva-jñána-náśa | | | Avayava-saṃyoga-náśa | | | Avayava-vibhága. |
| 4. | Dvitvatvajñána | | | Dvitvádhárasya (i.e., avayavinaḥ) náśaḥ | | | Avayava-saṃyoga-náśa. |
| 5. | Dvitvaguṇa-buddhi and apekshábuddhi-náśa | | | Dvitva-náśa (i.e., of avayavin). | | | Ádhára-náśa (of avayavin). |
| 6. | Dvitva-náśa and dravya-buddhi | | | ....... | | | Dvitva-náśa. |
The second and third columns represent what takes place when, in the course of the six steps of ekatvajñána, &c., one of the two parts is itself divided either at the first or the second moment. In the first case, the dvitva of the whole is destroyed in the fifth moment, and therefore its only cause is its immediately preceding dvitvádhára-náśa, or, as Mádhava calls it, áśrayanivṛitti. In the second case, the náśa arrives at the same moment simultaneously by both columns (1) and (3), and hence it may be ascribed to the united action of two causes, apekshábuddhi-náśa and ádhára-náśa. Any kriyá which arose in one of the parts after the second moment would be unimportant, as the náśa of the dvitva of the whole would take place by the original sequence in column (1) in the sixth moment; and in this way it would be too late to affect that result.
[182] I.e., from the destruction of apekshábuddhi follows the destruction of dvitva; but the other destructions previously described were followed by some production,—thus the knowledge of dvitvatva arose from the destruction of ekatvajñána, &c. (cf. Siddh. Mukt., p. 107). I may remind the reader that in Hindu logic the counter-entity to the non-existence of a thing is the thing itself.
[183] From the conjunction of fire is produced an action in the atoms of the jar; thence a separation of one atom from another; thence a destruction of the conjunction of atoms which made the black (or unbaked) jar; thence the destruction of the compound of two atoms.
[184] I.e., a kind of initiative tendency.
[185] These are explained at full length in the Siddhánta Muktávalí, pp. 104, 105. In the first series we have—1. the destruction of the dvyaṇuka and simultaneously a disjunction from the old place produced by the disjunction (of the parts); 2. the destruction of the black colour in the dvyaṇuka, and the simultaneous destruction of the conjunction of the dvyaṇuka with that place; 3. the production of the red colour in the atoms, and the simultaneous conjunction with another place; 4. the cessation of the action in the atom produced by the original conjunction of fire. The remaining 5-10 agree with the 4-9 above.