Besides, (the cause) being permanently present, (the production of the effect also would have to be admitted) as perpetual.

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13. Further (the Vaisheshika theory becomes absurd) in consequence of admitting (the separateness of the parts and the whole) and Samavaya an intimate relation (< between them), for (this relation) being an equally (separate entity), an infinite series of relations would have to be granted in according relation between ‘Samavaya’, and the parts and the whole.

As the Vaisheshika admits ‘Samavaya’, the relation of inherence, between the cause and effect, etc. — and as on, his own principle this relation itself is absolutely separate from the things which it has to bring together, a second Samavaya’ or relation of its kind would have to be granted to bring the first relation and the things together, so a third, a fourth, etc-, ad infinitum. It would not do to hold that this assumption of ‘Samavaya’ can still be authoritative, and the contingent regressus in infinitum does not impair the strength of the argument or theory; (nor could it be held that this endless chain of Samavayas is proved in actuality). For when the very first relation (link) remains unsettled, the whole series is of course unsettled. On the other hand, if it were granted that the first relation is a self-sufficient principle, (ix., capable of bringing about the connection with the parts and the whole) as well as its connection with the parts and the whole) then the relation of inherence (Samavaya) would itself be unnecessary.

The material cause, viz., the atoms, as well as Samavaya (the relation of inherence) being granted to be eternally present and it being admitted that the existence of things consequent upon that relation of inherence is their origin, all effect should- be admitted to be eternal. Or the causes advocated in the Vaisheshika system should never be producing any effect.

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