The Vedanta-Sutras with the Commentary by Sankaracarya / Sacred Books of the East, Volume 1

by Unknown

Footnote 292:[(return)]

For simplicity's sake, asat will be translated henceforth by non-existing.

Footnote 293:[(return)]

Samavâya, commonly translated by inherence or intimate relation, is, according to the Nyâya, the relation connecting a whole and its parts, substances, and qualities, &c.

Footnote 294:[(return)]

Samavâyasya svâtantryapaksham dûshayati anabhyupagamyamâneketi. Samavâyasya samavâyibhih sambandho neshyate kim tu svâtantryam evety atrâvayavâvayavinor dravyagunâdînâm ka. viprakarshah syât samnidhâyakâbhâvâd ity arthah. Ân. Gi.

Footnote 295:[(return)]

A conclusion which is in conflict with the Nyâya tenet that samyoga, conjunction, as, for instance, of the jar and the ground on which it stands, is a quality (guna) inherent in the two conjoined substances by means of the samavaya relation.

Footnote 296:[(return)]

So that the whole can be apprehended by us as such if we apprehend a certain part only; analogously to our apprehending the whole thread on which a garland of flowers is strung as soon as we apprehend some few of the flowers.

Footnote 297:[(return)]

Kalpântaram utthâpayati atheti, tathâ ka yathâvayavaih sûtram kusumâni vyâpnuvat katipayakusumagrahanexpi grihyate tathâ katipayavayavagrahanexpi bhavaty avayavino grahanam ity arthah. Tatra kim ârambhakâvayavair eva teshv avayavî vartteta kim vâ tadatiriklâvayavair iti vikalpyâdyam pratyâha tadâpîti. Yatra yad varttate tat tadatiriktâvayavair eva tatra vartamânam drishlam iti drishtantagarbham hetum âkashle koseti. Dvitîyam dûshayati anavastheti. Kalpitânantâvayavavyavahitatayâ prakritâvayavino dûraviprakarshât tantunishthatvam patasya na syâd iti bhâvah. An. Gi.

Footnote 298:[(return)]

I.e. a something in which the action inheres; not a causal agent.

Footnote 299:[(return)]

Every action, Sa@nkâra says, requires an agent, i.e. a substrate in which the action takes place. If we deny that the jar exists in the clay even before it is actually originated, we lose the substrate for the action of origination, i.e. entering into existence (for the non-existing jar cannot be the substratum of any action), and have to assume, for that action, other substrates, such as the operative causes of the jar.

Footnote 300:[(return)]

Which doctrine will be fully discussed in the second pâda of this adhyâya.

Footnote 301:[(return)]

Because it has been shown that cause and effect are identical; hence if the cause is known, the effect is known also.