[186] The Vaiśeshikas hold that when a jar is baked, the old black jar is destroyed, its several compounds of two atoms, &c., being destroyed; the action of the fire then produces the red colour in the separate atoms, and, joining these into new compounds, eventually produces a new red jar. The exceeding rapidity of the steps prevents the eye's detecting the change of the jars. The followers of the Nyáya maintain that the fire penetrates into the different compounds of two or more atoms, and, without any destruction of the old jar, produces its effects on these compounds, and thereby changes not the jar but its colour, &c.,—it is still the same jar, only it is red, not black.
[187] In p. 109, line 14, I read gagaṇavibhágakartṛitvasya.
[188] The Siddhánta Muktávalí, p. 112, describes the series of steps:—1. An action, as of breaking, in one of the halves; 2. the disjunction of the two halves; 3. the destruction of the conjunction which originally produced the pot; 4. the destruction of the pot; 5. by the disjunction of the two halves is produced a disjunction of the severed half from the old place; 6. the destruction of the conjunction with that old place; 7. the conjunction with the new place; 8. the cessation of the original impulse of fracture. Here the second disjunction (viz., of the half of the pot and the place) is produced by the previous disjunction of the halves, the intimate causes of the pot.
[189] The original has a plural vibhágán, i.e., disjunctions from the several points.
[190] I.e., the disjunction of the hand and the points of space.
[191] The author of a commentary on the Bhagavad Gítá.
[192] For dravyádi read pṛithivyádi.
[193] I am not sure that it would not be better to read viddhavevidhayá, rewounding the wounded, instead of vṛiddhavívadhayá.
[194] Unless you see the rope you cannot mistake it for a serpent.
[195] In p. 110, last line, read 'bháve.