८.११: १६४.३परत्वमपरत्वम्चपरापराभिधानप्रत्ययनिमित्तम् । तत्तुद्विविधम्दिक्कृतम्कालकृतम्च। तत्रदिक्कृतम्दिग्विशेषप्रत्यायकम् ।
Distance and Proximity -form the basis of the notions of prior and posterior.
They are -of two kinds: (1) Due to space, and (2) Due to time.
Those which are due to space afford ideas of particular directions ;
८.११: १६४कालकृतम्चवयोभेदप्रत्यायकम्। तत्रदिक्कृतस्योत्पत्तिरभिधीयते । कथम् । एकस्याम्दिश्यवस्थितयोःपिण्डयोःसम्युक्तसम्योगबह्वल्पभावेसत्येकस्यद्रष्टुःसन्निकृष्टमवधिम्कृत्वाएतस्माद्विप्रकृष्टोऽयमितिपरत्वाधारेऽसन्निकृष्टाबुद्धिरुत्पद्यते ।
and those are due to Time affords ideas of age. We proceed to explain the production of those due to space;
when two things exist in the same direction (of the seer), then the number of Conjunctions with contacts in the case of one thing would be larger than that in the case of the other and then judging from the point occupied by the seer, we have with regard to the thing wherein ‘distance’ would have its substratum, the notion that ‘it is further removed from him’
८.११: १६४ततस्तामपेक्ष्यपरेणदिक्प्रदेशेनसम्योगात्परत्वस्योत्पत्तिः। तथाविप्रकृष्टम्चावधिम्कृत्वाएतस्मात्सन्निकृष्टोयमित्यपरत्वाधारेइतरस्मिन्सन्निकृष्टाबुद्धिरुत्पद्यते ।
and then on the basis of this notion the contact of the thing with the further point in space, produces the quality of ‘Distance’.
Similarly taking the further removed object as the limit, we have the notion, that ‘this is nearer than that’ with regard to the nearer object which is the substratum of Proximity;
८.११: १६४ततस्तामपेक्ष्यापरेणदिक्प्रदेशेनसम्योगादपरत्वस्योत्पत्तिः ।
and on the basis of this notion the contact of the thing with the nearer, point in space produces the quality of ‘Proximity’.
८.११: कालकृतयोरपिकथम् ।
How do you apply this process to the Distance and Proximity of time?
१६४वर्तमानकालयोरनियतदिग्देशसम्युक्तयोर्युवस्थविरयोरूढश्मश्रुकार्कश्यबलिपलितादिसान्निध्येसत्येकस्यद्रष्टुर्युवानमवधिम्कृत्वास्थिविरेविप्रकृष्टाबुद्धिरुत्पद्यते ।
( It is thus 😉 when we come across two men, both existing at the present time, though occupying any points in space ; though one of them is youthful and an other older,—-then we ourselves , as observers, find in one of them (the latter) such Characteristics as a growing beard, roughness of the skin, wrinkles and a general looseness of skin;
८.११: १६४ततस्तामपेक्ष्यपरेणकालप्रदेशेनसम्योगात्परत्वस्योत्पत्तिः। स्थविरम्चावधिम्कृत्वायूनिसन्निकृष्टाबुद्धिरुत्पद्यते । ततस्तामपेक्ष्यापरेणकालप्रदेशेनसम्योगादपरत्वस्योत्पत्तिरिति ।
and then taking the younger man as the limit (standard of comparison) there arises in us, with regard to the older person, the notion of the other being further removed in time ;
and on the basis of -this notion the contact of that person with the further point in time produces the quality of ‘Distance’;
and when we take the older man as the standard we have the notion of his being nearer in time ; and on the basis of this notion, the contact of the person with the nearer point in time produces the quality of *Proximity*
८.११: १६४विनाशस्त्वपेक्षाबुद्धिसम्योगद्रव्यविनाशात्। अपेक्षाबुद्धिविनाशात्तावदुत्पन्नेपरत्वेयस्मिन्कालेसामान्यबुद्धिरुत्पन्नाभवतिततोऽपेक्षाबुद्धेर्विनश्यत्तासामान्यज्ञानतत्सम्बन्धेभ्यःपरत्वगुणबुद्धेरुत्पद्यमानतेत्येकःकालः ।
The destruction of them is due to the destructions of (1) Apekshabuddhi (idea of comparison), (2) Conjunction and (d) the Substance.
To explain how it follows from the destruction of (1) When the quality of Distance has been produced, as soon as there arises a notion of commonality (of Distance), the apekshabuddhi becomes liable to destruction and the idea of the quality of ‘Distance’ becomes liable to production from the notions of the said commonality and its relationships,-these two liabilities occurring at one point of time.
८.११: १६५.४ततोऽपेक्षाबुद्धेर्विनाशोगुणबुद्धेश्चोत्पत्तिःततोऽपेक्षाबुद्धिविनाशाद्गुणस्यविनश्यत्तागुणज्ञानतत्सम्बन्धेभ्योद्रव्यबुद्धेरुत्पद्यमानतेत्येकःकालः । ततोद्रव्यबुद्धेरुत्पत्तिर्गुणस्यविनाशैति ।
Then there comes the destruction of the apekshabuddhi, and the production or appearance of the idea of ‘quality’; and from the destruction of the apdkshabuddhi there follows the liability of the quality to destruction ; and from the idea of quality and its relation ships follows the liability of the idea of ‘substance’ to production—all these occupying one point of time.
Then we have the appearance of the idea of ‘substance’ and the destruction of the quality (of ‘distance’).
८.११: १६५सम्योगविनाशादपिकथम्। अपेक्षाबुद्धिसमकालमेवपरत्वाधारेकर्मोत्पद्यतेतेनकर्मणादिक्पिण्डविभागःक्रियतेअपेक्षाबुद्धितःपरत्वस्योत्पत्तिरित्येकःकालः ।
“In what way does the destruction of this quality follow from the destruction of Conjunction?”
Simultaneously with the apekshabuddhi there arises an action in the substratum of the quality of ‘Distance’; that action brings about the disjunction of the object from space; and from the apekshabuddhi follows the quality of Distance, all this occupying one point of time.
८.११: १६५ततःसामान्यबुद्धिएरुत्पत्तिःदिक्पिण्डसम्योगस्यचविनाशःततोयस्मिन्कालेगुणबुद्धिरुत्पद्यतेतस्मिन्नेवकालेदिक्पिण्डसम्योगविनाशाद्गुणस्यविनाशः।
Then there arises the idea of ‘ commonality’; then we have the destruction of the Conjunction of the object and space ; and then at the time that there arises the notion of the quality, we have the destruction of the quality (of ‘Distance’) following from the destruction of the Conjunction of the object and space.
८.११: द्रव्यविनाशादपिकथम् । १६५परत्वाधारावयवेकर्मोत्पन्नम्यस्मिन्नेवकालेऽवयवान्तराद्विभागम्करोतितस्मिन्नेवकालेऽपेक्षाबुद्धिरुत्पद्यतेततोविभागाद्यस्मिन्नेवकालेसम्योगविनाशःतस्मिन्नेवकालेपरत्वमुत्पद्यतेततःसम्योगविनाशाद्द्रव्यविनाशःतद्विनाशाच्चतदाश्रितस्यगुणस्यविनाशः ।
How does the destruction of the qualities in question follow from the destruction of the substance?
When an action appears in that part of the substance which is the substratum of the quality of ‘Distance,’ at the very time that this action brings about the disjunction of that part from other parts of the substance, there appears also apekshabuddhi ; and at the time that Conjunction is destroyed by that disjunction, we have the appearance also of ‘Distance’ ; and then from the destruction of the Conjunction (of its particles) there follows the destruction of the substance; and from the destruction of the substance follows the destruction of the quality (of Distance) inhering in it.
८.११: १६५द्रव्यापेक्षाबुद्धोर्युगपद्विनाशादपिकथम् । यदापरत्वाधारावयवेकर्मोत्पद्यतेतदैवापेक्षाबुद्धिरुत्पद्यतेकर्मणाचावयवान्तराद्विभागःक्रियतेपरत्वस्योत्पत्तिरित्येकःकालः ।
How does the destruction of the quality follow simultaneously from the destructions of the substance and the apekshabuddhi?
When an action appears in that part of the substance which is the substratum of ‘Distance? at that same time apekshabuddhi is produced; the action brings about the disjunction of that part from the other parts ; and then we have the appearance of the quality of ‘Distance;’ —all this occupying one point of time.
८.११: १६६.१ततोयस्मिन्नेवकालेऽवयवविभागाद्द्रव्यारम्भकसम्योगविनाशस्तस्मिन्नेवकालेसामान्यबुद्धिरुत्पद्यतेतदनन्तरम्सम्योगविनाशाद्द्रव्यविनाशःसामान्यबुद्धेश्चापेक्षाबुद्धिविनाशैत्येकःकालः ।
Then, at the time that we have the destruction of the cohesive Conjunction of the substance following from the disjunction of the particle there appears the notion of the commonality (of ‘ Distance’), and after that from the destruction of Conjunction follows the destruction of the substance; and from the notion of ‘commonality’ follows the destruction of apekshabuddhi,- all this occupying one point of time.
८.११: १६६ततोद्रव्यापेक्षाबुद्धोर्विनाशात्परत्वस्यविनाशः। द्रव्यसम्योगविनाशादपिकथम् ।
And then from the destruction of the substance and apekshabuddhi follows the destruction of the quality of ‘Distance’.
“ How does the destruction of the quality follow from the destruction of the substance and Conjunction ?
८.११: १६६यदापरत्वाधारावयवेकर्मोत्पन्नमवयवान्तराद्विभागम्करोतितस्मिन्नेवकालेपिण्डकर्मापेक्षाबुद्धोर्युगपदुत्पत्तिःततोयस्मिन्नेवकालेपरत्वस्योत्पत्तिस्तस्मिन्नेवकालेविभागाद्द्रव्यारम्भकसम्योगविनाशःपिण्डकर्मणादिक्पिण्डस्यचविभागःक्रियतेइत्येकःकालः ।
When the action produced in that part of the substance which is the substratum of ‘Distance’ brings about the disjunction of that part from the other parts of the substance, at that same time there is a simultaneous production of the action of the mass and the Apekshabuddhi ; and then at the time that the quality of ‘Distance’ appears, we have the destruction of the cohesive conjunction of the substance following from the disjunction of the particles and the action of the mass brings about the disjunction of it from the mass of space,—all this forming one point of time-,
८.११: १६६ततोयस्मिन्नेवकालेसामान्यबुद्धिरुत्पद्यतेतस्मिन्नेवकालेद्रव्यारम्भकसम्योगविनाशात्पिण्डविनाशःपिण्डविनाशाच्चपिण्डसम्योगविनाशःततोगुणबुद्धिसमकालम्पिण्डदिक्पिण्डसम्योगविनाशात्परत्वस्यविनाशः ।
And then, at the time that the idea of ‘commonality’ appears, the mass is destroyed on account of the destruction of the cohesive conjunction of the substance; and from the destruction of the mass follows destruction of the conjunction of the mass-, and then simultaneously with the notion of ‘quality’ we have the destruction of the quality of ’ Distance ’ following from the destruction of the conjunction of the mass of substance from the mass of space.
८.११: १६६सम्योगापेक्षाबुद्धोर्युगपद्विनाशादपिकथम् । यदापरत्वमुत्पद्यतेतदापरत्वाधारेकर्मततोयस्मिन्नेवकालेपरत्वसामान्यबुद्धिरुत्पद्यतेतस्मिन्नेवकालेपिण्डकर्मणादिक्पिण्डविभागःक्रियतेततःसामान्यबुद्धितोऽपेक्षाबुद्धिविनाशोविभागाच्चदिक्पिण्डसम्योगविनाशैत्येकःकालः ।
” How does the destruction of the quality follow from the simultaneous destruction of conjunction and the Apekshabuddhi ? ”
When the quality of ‘Distance’ is produced, and then an action in the substance wherein that quality inheres,—then at the time that there appears the notion of the commonality ‘Distance’ the action of the object (wherein, ‘ Distance’ inheres) brings about its disjunction from space ; and then from, the notion of commonality follows the destruction of Apekshabuddhi; and the disjunction (of the object and space) brings about the destruction of the conjunction of space and the object—all this forming one point of time.
८.११: १६६ततःसम्योगापेक्षाबुद्धिविनाशात्परत्वस्यविनाशः ।
Then from the destruction of the Conjunction and apekshabuddhi follows the destruction of the, quality of ‘Distance’.
८.११: १६७.१त्रयाणाम्समवाय्यसमवायिनिमित्तकारणानाम्युगपद्विनाशादपिकथम् ।
How does the destruction of the quality follow from the simultaneous destruction of its three kinds of causes—the material, the nonmaterial and the efficient ?
यदापेक्षाबुद्धिरुत्पद्यतेतदापिण्डावयवेकर्मततोयस्मिन्नेवकालेकर्मणावयवान्तराद्विभागःक्रियतेऽपेक्षाबुद्धेःपरत्वस्यचोत्पत्तिस्तस्मिन्नेवकालेपिण्डेऽपिकर्मततोऽवयवविभागात्पिण्डारम्भकसम्योगविनाशःपिण्डकर्मणाचदिक्पिण्डविभागःक्रियतेसामान्यबुद्धेश्चोत्पत्तिरित्येकःकालः ।
When apekshabuddhi appears, there follows action-a part of the mass ; and then at the time that the action brings about the disjunction of that part from another part, and we have the appearance of apekshabuddhi and the quality of ‘Distance’ -at that same time there is an action in the mass ; and then the disjunction of the parts brings about the destruction of the cohesive conjunction .of the mass: and the action of the mass brings about the disjunction of mass and space, and also the notion of the commonality,—all this forming one point or time.
८.११: १६७ततःसम्योगविनाशात्पिण्डविनाशःविभागाच्चदिक्पिण्डसम्योगविनाशःसामान्यज्ञानादपेक्षाबुद्धेर्विनाशैत्येतत्सर्वम्युगपत्त्रयाणाम्समवाय्यसमवायिनिमित्तकारणानाम्विनाशात्परत्वस्यविनाशैति ॥
Then the destruction of Conjunction brings about the destruction of the mass, and the disjunction brings about the destruction of the conjunction between space and the mass; and from the notion of commonality follows the destruction of apekshabuddhi and thus we have the destruction of quality of ‘Distance’ following from the simultaneous destruction of its three causes, material, non-material and efficient.