(Translation Under Progress)
१०.०: ३११.१३अथसामान्यपदार्थनिरूपणम् ।
१०: ३११.१४सामान्यम्द्विविधम्परमपरम्च।
Community is of two kinds higher and lower.
स्वविषयसर्वगतमभिन्नात्मकमनेकवृत्तिएकद्विबहुष्वात्मस्वरूपानुगमप्रत्ययकारिस्वरूपाभेदेनाधारेषुप्रबन्धेनवर्तमानमनुवृत्तिप्रत्ययकारणम्।
It pervades over all its objectives; has identically the same form (in all cases) inhering in many individuals; it brings about the idea of its own form in one, two or many things; and it is the cause or basis of the notion of inclusion, inhering as it does in all its substrates simultaneously.
कथम्प्रतिपिण्डम्सामान्यापेक्षम्प्रबन्धेनज्ञानोत्पत्तावभ्यासप्रत्ययजनिताच्चसंस्कारादतीतज्ञानप्रबन्धप्रत्यवेक्षणाद्यदनुगतमस्तितत्सामान्यमिति।
Question: How so?
Answer: It is so because as- a matter of fact we find that when we cognize each individual objects as belong simultaneously to a particular class, and we have such cognitions repeatedly, then there is produced in our minds an impression and when in view of this impression we review those past cognitions, we come to recognize a certain factor that inheres in every one of the objects cognized; and it is this factor that constitutes the Community.
तत्रसत्तासान्यम्परमनुवृत्तिप्रत्ययकारणमेव ।
The Community of ‘Being’ is the highest ; in as much as it is the cause of inclusive cognitions only.
यथापरस्परविशिष्टेषुचर्मवस्त्रकम्बलादिष्वेकस्मानिलद्रव्याभिसम्बन्धात्नीलम्निलमितिप्रत्ययानुवृत्तिःतथापरस्परविशिष्टेषुद्रव्यगुणकर्मस्वविशिष्टासत्सदितिप्रत्ययानुवृत्तिःसाचार्थान्तराद्भवितुमर्हतीतियत्तदर्थानतर्म्सासत्तेतिसिद्धा ।
In the case of a number of totally different things, such, for instance, as pieces of leather, of cloth of blanket and so forth,— if all of them are possessed of the same quality of ‘blueness’ with regard to each One of these we have the notion that ‘it is hue’.
and in the same manner, in the case of the totally different categories, Substance, Quality and Action, we find that with regard to each one of them we have the notion that ‘it exists;’ and this all-inclusive notion could not but be due to something apart from the three categories themselves ; and this something is what we called ‘ Satta’ or ‘Being’.
१०: ३१२.३सत्तानुसम्बन्धात्सत्सदितिप्रत्ययानुवृत्तिःतस्मात्सासामान्यमेव।
And it is by reason of the presence of ‘ being’ that we have the inclusive notion of a number of things as ‘existing’ ; hence this ‘Being’ cannot but be regarded as Community (I-ii-4, 7 to 10, 17).
अपरम्द्रव्यत्वगुणत्वकर्मत्वादिअनुवृत्तिव्यावृत्तिहेतुत्वात्सामान्यम्विशेषश्चभवति।
The Lower Communities are, the classes of Substance, ‘Quality’ and Action and so forth. As these give rise to inclusive as well as exclusive notions, they are regarded as Communities as well as Individualities.
तत्रद्रव्यत्वम्परस्परविशिष्टेषुपृथिव्यादिष्वनुवृत्तिहेतुत्वात्सामान्यम्गुणकर्मभ्योव्यावृत्तिहेतुत्वात्विशेषः।
For instance ‘Substance’ is a Community, in as much as it serves as the basis of an inclusive notion with regard to such mutually different things as earth, water and the like ; and it is an Individuality in as much as it serves as the basis of notion exclusive of Qualities and Actions.
तथागुणत्वम्परस्परविशिष्टेषुरूपादिष्वनुवृत्तिहेतुत्वात्सामान्यम्द्रव्यकर्मभ्योव्यावृत्तिहेतुत्वात्विशेषः।
Similarly ‘Quality ‘ is a Community by reason of its giving rise to a notion including all qualities such as colour and the rest ; and it is an individuality, on account of it serving as the basis of a notion exclusive of substances and actions.
तथाकर्मत्वम्परस्परविशिष्तेषूत्क्षेपणादिष्वनुवृत्तिप्रत्ययहेतुत्वात्सामान्यम्द्रव्यगुणेभ्योव्यावृत्तिहेतुत्वाद्विशेषःेवम्पृथिवीत्वरूपत्वोत्क्षेपणत्वगोत्वघटत्वपटत्वादीनामपिप्राण्यप्राणिगतानामनुवृत्तिव्यावृत्तिहेतुत्वात्सामान्यविशेषभावःसिद्धः।
In the same manner, Action is a Community by reason of its serving as the basis of a notion inclusive of all the several actions of Throwing Upwards and the rest, and it is an individuality, in as much as it is exclusive of qualities and actions.
In this same manner, in the case of such Communities as Earth, Colour, Throwing Upwards, Cow, Jar, Cloth and so forth,—which inhere in animate and inanimate beings—we find that they serve as the basis of inclusive as well as exclusive notions; and as such these also are Communities as well as individualities.
एतानितुद्रव्यत्वादीनिप्रभूतविषयत्वात्प्राधान्येनसामान्यानिस्वाश्रयविशेषकत्वाद्भक्त्याविशेषाख्यानीति ॥
Such classes; however as Substance, Quality, and Action include many individuals; and as such they are primarily regarded as Communities; and it is only indirectly or secondarily that they are regarded as Individualities, by reason of their serving to exclude their substrates from other similar Communities (I-ii-5).
१०: ३१४.१५लक्षणभेदादेषाम्द्रव्यगुणकर्मभ्यःपदार्थान्तरत्वम्सिद्धम्।
That these Communities belong to a category distinct from Substance, Quality and Action, is proved by the fact of their having a character totally different from these latter.
अतएवचनित्यत्वम् ।
For this same reason too they are eternal.
द्रव्यादिषुवृत्तिनियमात्प्रत्ययभेदाच्चपरस्परतश्चान्यत्वम् ।
These again are different from one another, by reason of each of them residing in a different set of things,— substances, qualities and actions,—and also by reason of people having a distinct notion with regard to each of them.
प्रत्येकम्स्वाश्रयेषुलक्षणाविशेषाद्विशेषलक्षणाभावाच्चैकत्वम्।
Each of these is regarded as one in all its substrates, because its character in all remains the same, and also because there are no marks of difference.
यद्यप्यपरिच्छिन्नदेशानिसामान्यानिभवन्तितथाप्युपलक्षणनियमात्कारणसामग्रीनियमाच्चस्वविषयसर्वगतानि ।
Though Communities do not have their extension limited, yet they are regarded as extending over all their objectives ; because of the definitely restricted character of the distinguishing features of the objects, and also because of the fact of these objects having definitely distinct causes of their own.
अन्तरालेचसम्योगसमवायवृत्त्यभावादव्यपदेश्यानीति ॥
As Communities do not exist, either by conjunction or by inherence, in the intervals (of space between two individuals of the same classes), they are not spoken of as existing (in those intervals). ( I-ii -11 to 16).
१०.०: ३१४.२३इतिप्रशस्तपादभाष्येसामान्यपदार्थःसमाप्तः ॥
So comes to the conclusion the chapter on classification from the Prashastpad Bhashya .
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