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[Full title: 3. 痴峁泃迟颈苍颈测腻尘补办补 sambandha (Occurrent-Exacting relation) (1): 厂补峁儁辞驳补 (Conjunction)]

厂补峁儁辞驳补 is the one kind of 痴峁泃迟颈苍颈测腻尘补办补 sambandha. It is a 驳耻峁嘺. The special cause the usage of two things as conjunct is known as 厂补峁儁辞驳补.^[1] In the 顿墨辫颈办腻, 础苍苍补峁僢丑补峁�峁�补 clarifies that when there is the usage in the form that these two things are conjoined then the special cause of this usage is called 蝉补峁儁辞驳补.^[2] In the 顿墨辫颈办腻, we find that the word 鈥榮pecial cause鈥� is added in this definition of 蝉补峁儁辞驳补 to remove the defect of 补迟颈惫测腻辫迟颈 in case of space, time, number etc.^[3]

He mentions two types of 蝉补峁儁辞驳补,

1. karmaja and
2. 蝉补峁儁辞驳补ja.

The karmaja 蝉补峁儁辞驳补 is arises when a book comes in contact with the hand because of the activity of the hand in taking a book. The 蝉补峁儁辞驳补ja 蝉补峁儁辞驳补 arises when as a result of the contact of the book with the hand, there is contact of the book with the body.^[4]

Karmaja 蝉补峁儁辞驳补 is again divided into two kinds鈥�

1. karmaja and
2. ubhayakarmaja.

The example of the anyatarakarmaja is that the conjunction of the bird with mountain. In this example, only the bird moves but the mountain remains static. The example of the ubhayakarmaja is that the conjunction of the flying birds. In this example both birds move.^[5]

痴颈艣惫补苍腻迟丑补 defines 蝉补峁儁辞驳补 as the contact of two things which were first removed or separated from each other.^[6] That means conjunction is the relation between two separable (yutasiddha) things. Hence, there cannot be any conjunction between two all-pervading things which are never separate from each other. Thus, conjunction is the relation of two relata which can exist separately when they are not related. As 蝉补峁儁辞驳补 is a quality, so there can be conjunction between two substances only and 蝉补峁儁辞驳补 resides in both these substances. According to 痴颈艣惫补苍腻迟丑补, conjunction is of three types. Actually 痴颈艣惫补苍腻迟丑补 has mentioned the two types of karmaja 蝉补峁儁辞驳补, discussed above, as two different kinds of 蝉补峁儁辞驳补 itself. In this view, first type of 蝉补峁儁辞驳补 is due to action in either of the two relata (anyatara karmaja); the second is due to action in both (耻产丑补测补办谤颈测腻箩补苍测补) and third is due to conjunction (蝉补峁儁辞驳补ja). The example of the first is the contact of a bird with the mountain. The example of the second kind is the encounter of two fighting birds, where both move. The conjunction of a jar and a tree because of the conjunction of the one part of the jar and the tree is the third kind of conjunction.^[7]

According to 痴颈艣惫补苍腻迟丑补, karmaja 蝉补峁儁辞驳补 is again of two kinds, viz.,

1. impact (补产丑颈驳丑腻迟腻) and
2. contact (nodena).

Of these two the first is the case of sound, while the second is not the cause of sound.^[8]

厂补峁儁辞驳补 is a quality and it is 补惫测腻辫测补惫峁泃迟颈 (non-pervasive).^[9] That means it covers only a part of the things conjoined. But Dinesh Chandra Guha opines that 蝉补峁儁辞驳补 may be 惫测腻辫测补惫峁泃迟颈 also.

He says,

鈥淭his relation is generally known as a relation of incomplete occurrence (补惫测腻辫测补惫峁泃迟颈) because when a contact takes place between two substances (dravyas), it occurs only in a part of them, if of course, the two substances have got parts. But there may be instances in which a contact may be of complete occurrence (惫测腻辫测补惫峁泃迟颈) also. As for example, in the case of contact between two atoms (辫补谤补尘腻峁嘘) or between the mind and the soul or in similar other cases, the contact cannot be of incomplete occurrence, because, the atoms have got no parts or the soul also is considered partless. So also the mind in the 狈测腻测补 system is considered as having no part.鈥�^[10]

From the point of Mathematical Logic, relation may be dyadic, triadic, etc. In Navya-狈测腻测补, a relation is usually dyadic, although there are other types of relation also. 厂补峁儁辞驳补 is dyadic when it happens between two dravyas. When a dravya becomes conjunction with two more dravyas, there may be triadic relation.

In the words of Guha:

鈥淢athematical Logic conceives relations as triadic etc. When A comes in contact with C through B. But in the above stated causes A and B simultaneously come in contact with C or A simultaneously comes in contact with B and C.鈥�^[11]

In 狈测腻测补-Vai艣e峁�ika terminology the first case may be described as A and B are 蝉补峁儁辞驳补 辫谤补迟颈测辞驳墨 (counter-correlate of 蝉补峁儁辞驳补) and C 补苍耻测辞驳墨 (subjunctive). For the latter casse, A is 辫谤补迟颈测辞驳墨 and B and C are 补苍耻测辞驳墨 of 蝉补峁儁辞驳补. There are two relations here鈥揹irect relation (蝉腻办峁Ｄ乼 sambandha) and indirect relation (辫补谤腻辫补谤补 sambandha). That is known as direct relation in which it directly comes in contact with two or more dravyas. On the other hand, that is called indirect relation in which relation happens among the component parts.

痴颈产丑腻驳补 is the opposite of 蝉补峁儁辞驳补. 础苍苍补峁僢丑补峁�峁�补 defines it as the destroyer of the conjunction.^[12]

It has also two kinds-

1. karmaja and
2. 惫颈产丑腻驳补箩补.

Karmaja is the separation of a book from the hand. 痴颈产丑腻驳补ja is the separation of the book from the body because of the disjunction of the book from the hand.^[13] Moreover karmaja is divided into two types - anyatarakarmaja and ubhayakarmaja. It is anyatarakarmaja in which disjunction is caused due to the action of one of the two things. For example, disjunction of a bird from the constant tree, ubhayakarmaja is that in which disjunction is caused because of the action of the both things e.g., two flying birds.^[14]

Footnotes and references:

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[1]:

蝉补峁儁耻办迟补惫测补惫补丑腻谤补丑别迟耻岣� 蝉补峁儁辞驳补岣�. 罢补谤办补蝉补峁僩谤补丑补, p. 18

[2]:

顿墨辫颈办腻 on Ibid.

[3]:

Ibid., pp. 18-19

[4]:

Ibid.

[5]:

cf. 罢补谤办补蝉补峁僩谤补丑补, p. 165

[6]:

叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补, p. 207

[7]:

Ibid., pp. 207-208

[8]:

Ibid.

[9]:

顿墨辫颈办腻 on 罢补谤办补蝉补峁僩谤补丑补, p. 18

[10]:

Navya-狈测腻测补 System of Logic, p.59

[11]:

Ibid., p. 60

[12]:

顿墨辫颈办腻 on 罢补谤办补蝉补峁僩谤补丑补, p. 18

[13]:

膩dyo hastakriyay膩 hastapustakavibh膩ga岣�. dvit墨yo hastapustakavibh膩g膩tk膩yapustakavibh膩ga岣�. Ibid, 19

[14]:

Sinha, J., Indian Philosophy, Vl. I., p.433