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A History of Indian Philosophy, Volume 1

Therefore samanya is non existent


means movement; it is the third thing which must be held to be as irreducible a reality as dravya or gu@na. There are five kinds of movement, (1) upward, (2) downward, (3) contraction, (4) expansion, (5) movement in general. All kinds of karmas rest on substances just, as the gu@nas do, and cause the things to which they belong to move.

_Samanya_ is the fourth category. It means the genus, or aspect of generality or sameness that we notice in things. Thus in spite of the difference of colour between one cow and another, both of them are found to have such a sameness that we call them cows. In spite of all diversity in all objects around us, they are all perceived as _sat_ or existing. This sat or existence is thus a sameness, which is found to exist in all the three things, dravya, gu@na, and karma. This sameness is called _samanya_ or _jati_, and it is regarded as a separate thing which rests on dravya, gu@na, or karma. This highest genus _satta_ (being) is called _parajati_ (highest universal), the other intermediate jatis are called aparajati (lower universals), such as the genus of dravya, of karma, or of gu@na, or still more intermediate jatis such as _gotvajati_ (the genus cow), _nilatvajati_ (the genus blue). The intermediate jatis or genera sometimes appear to have a special aspect as a species, such as _pas'utva_ (animal jati) and _gotva_ (the cow jati); here however gotva appears as a species, yet it is in reality nothing but a jati.

The aspect as species has no separate existence. It is jati which from one aspect appears as genus and from another as species.


This jati or _samanya_ thus must be regarded as having a separate independent reality though it is existent in dravya, gu@na and karma. The Buddhists denied the existence of any independent reality of samanya, but said that the sameness as cow was really but the negation of all non-cows (_apoha_). The perception of cow realizes the negation of all non-cows and this is represented in consciousness as the sameness as cow. He who should regard this sameness to be a separate and independent reality perceived in experience might also discover two horns on his own head [Footnote ref 1]. The Nyaya-Vais'e@sika said that negation of non-cows is a negative perception, whereas the sameness perceived as cow is a positive perception, which cannot be explained by the aforesaid negation theory of the Buddhists. Samanya has thus to be admitted to have a separate reality. All perception as sameness of a thing is due to the presence of this thing in that object [Footnote ref l]. This jati is eternal or non-destructible, for even with the destruction of individuals comprehended within the jati, the latter is not destroyed [Footnote ref 2].

Through _vis'e@sa_ things are perceived as diverse. No single sensation that we receive from the external world probably agrees with any other sensation, and this difference must be due to the existence of some specific differences amongst the atoms themselves. The, specific difference existing in the atoms, emancipated souls and minds must be regarded as eternally existing, and it


[Footnote 1: The Buddhist Panditas'oka says that there is no single thing running through different individuals (e.g. cooks) by virtue of which the samanya could be established, for if it did exist then we could have known it simply by seeing any cook without any reference to his action of cooking by virtue of which the notion of generality is formed. If there is a similarity between the action of cooks that cannot establish jati in the cooks, for the similarity applies to other things, viz. the action of the cooks. If the specific individualities of a cow should require one common factor to hold them together, then these should require another and that another, and we have a regressus ad infinitum. Whatever being perceptible is not perceived is non-existent (_yadyadupalabdhilaksanapraptam sannopalabhyate tattadasat_). Samanya is such, therefore samanya is non existent. No samanya can be admitted to exist as an entity. But it is only as a result of the impressions of past experiences of existence and non existence that this notion is formed and transferred erroneously to external objects. Apart from this no samanya can be pointed out as being externally perceptible --_Samanyadusanadikprasarita_--in _Six Buddhist Nyaya Tracts_. 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.]

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