[Footnote 179: _Apekshábuddhi_ apprehends "this is one," "this is one," &c.; but duality, for instance, does not reside in either of these, but in _both_ together.] [Footnote 180: The Vaiśeshikas held that the jívátman and space are each an all-pervading substance, but the individual portions of each have different special qualities; hence one man knows what another is ignorant of, and one portion of ether has sound when another portion has not. Dr. Röer, in his version of the Bháshá-Parichchheda, has mistranslated an important Sútra which bears on this point. It is said in Sútra 26-- _----athákáśaśaríriṇam, avyápyavṛittiḥ kshaṇiko viśesha-guṇa ishyate,_ which does not mean "the special qualities of ether and soul are limitation to space and momentary duration," but "the special qualities of ether and soul (_i.e._, sound, knowledge, &c.) are limited to different portions and of momentary duration."] [Footnote 181: The author here mentions two other causes of the destruction of _dvitva_ besides that already given in p. 152, l. 14 (_apekshábuddhi-náśa_), viz., _áśrayanáśa_, and the united action of _both_:-- 1. Ekatva-jñána |Avayava-kriyá | . . . 2. Apekshábuddhi |Avayava-vibhága |Avayava-kriyá. 3. Dvitvotpatti and |Avayava-saṃyoga-náśa |Avayava-vibhága. ekatva-jñána-náśa | | 4. Dvitvatvajñána |Dvitvádhárasya |Avayava-saṃyoga-náśa. |(_i.e._, | |avayavinaḥ) náśaḥ | 5. Dvitvaguṇa-buddhi|Dvitva-náśa |Ádhára-náśa and |of avayavin). (_i.e._, | apekshábuddhi-náśa |(of avayavin). | 6. Dvitva-náśa and | . . . |Dvitva-náśa. dravya-buddhi | | The second and third columns represent what takes place when, in the course of the six steps of _ekatvajñána_, &c., one of the two parts is itself divided either at the _first_ or the _second_ moment. In the first case, the _dvitva_ of the whole is destroyed in the fifth moment, and therefore its only cause is its immediately preceding _dvitvádhára-náśa_, or, as Mádhava calls it, _áśrayanivṛitti_. In the second case, the _náśa_ arrives at the same moment simultaneously by both columns (1) and (3), and hence it may be ascribed to the united action of two causes, _apekshábuddhi-náśa_ and _ádhára-náśa_. Any _kriyá_ which arose in one of the parts after the second moment would be unimportant, as the _náśa_ of the _dvitva_ of the whole would take place by the original sequence in column (1) in the sixth moment; and in this way it would be too late to affect that result.]