samavāyābhyupagamācca sāmyādanavasthiteḥ ..2.2.13..

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SUTRA II. 2. 13.

समवायाभ्युपगमाच्च साम्यादनवस्थितेः॥२.२.१३॥

samavāyābhyupagamācca sāmyādanavasthiteḥ ..2.2.13..

… Samavaya, concomitant cause. This is a technical term of the Vaisheshika philosophy, … Abhyupagamat, because of the acceptance, because of the acknowledgment .. Cha, and. … Samyat, from equality, because of equality, by parity. … Anavasthiteh, because of the non-finality, because there results a regressus in infinitum.

13. The Vaisheshika doctrine is untenable on account of the acceptance by it of the (fictitious) relation called Samavaya, from which results by parity of reasoning an infinite regress. — 186.

COMMENTARY

The Vaisheshikas admit the relation called Samavaya, and hence their doctrine is untenable. Why is it so? Because the Samavaya relation is equal to any other relation, and hence it requires another Samavaya to explain it, and that Samavaya would require another Samavaya to explain it. The atoms come together to form a binary molecule through the relationship called Samavaya. If there was no Samavaya relationship, there would be no conjunction of atoms. But this Samavaya relationship is a mere assumption, for like every other relationship, it is equally inexplicable. If two atoms come together through Samavaya relationship, it would require another Samavaya to bring about this relationship. Thus there would be an infinite regress. The Samavaya produces the notion of quality, action and general characteristics. Thus it is a mere relation like any other relation, and if it were not so it would prove too much. As a mere relation we have already said that it requires another Samavaya to explain it, and is open to the objection of Anavastha. If it be said that the relationship is to be assumed in order to account for the inseparable connection between two things, and that this relation is the essential nature of the tiling, then it must be assumed everywhere. It cannot be said that the nature of Samavaya is inseparable connection, for that also is open to the same objection. For then every quality would be found everywhere, in other words, the holders of this doctrine of Samavaya will have to admit that the quality of smell would be found in the air, the quality of sound in the earth, the quality of form in the Atman and the quality of intelligence in light. In other words, every quality would be found everywhere, because Samavaya being a unity it would be present everywhere. But this is not a fact, therefore, Samavaya relationship is an incongruous assumption.

Note: For the explanation of the word Samavaya, sec Vaisheshika Sutra, S.B.H., Vol. VI., page 243 (Vaisheshika Philosophy, Second edition).

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