The Vedanta
also does not think that either by perception or by inference we can know
jati as a separate substance. So it discards jati. See _Vedantaparibhasa_,
_Sikhamani_ and _Mamprabha_, pp. 69-71. See also Sriharsa's
_Khan@danakhandakhadya, pp 1079-1086.]
[Footnote 2: Similarity (sadrs'ya_) is not regarded as a separate category,
for it is defined as identity in difference (_tadbhinnatve sati
tadgatabhuyodharmavattvam_).]
319
is on account of its presence that atoms appear as different to the
yogins who can perceive them.
_Samavaya_, the inseparable relation of inherence, is a relation
by virtue of which two different things such as substance and
attribute, substance and karma, substance and samanya, karana
(cause) and karya (effect), atoms and vis'e@sa, appear so unified
that they represent one whole, or one identical inseparable reality.
This peculiar relation of inseparable inherence is the cause why
substance, action, and attribute, cause and effect, and jati in substance
and attribute appear as indissolubly connected as if they
are one and the same thing Samyoga or contact may take place
between two things of the same nature which exist as disconnected
and may later on be connected (_yutasiddha_), such as when I put
my pen on the table.
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