The second is _rasa_ (taste), that quality of things which can be
apprehended only by the tongue; these are sweet, sour, pungent
(_ka@tu_), astringent (ka@saya) and bitter (tikta). Only k@siti and ap
have taste. The natural taste of ap is sweetness. Rasa like
rupa also denotes the genus rasatva, and rasa as quality must
be distinguished from rasa as genus, though both of them are
apprehended by the tongue.

The third is _gandha_ (odour), that quality which can be
apprehended by the nose alone. It belongs to k@siti alone. Water

___________________________________________________________________

[Footnote 1: The reference is to Sautrantika Buddhism, "yo yo
vruddhadhyasavan nasaveka@h." See Pa@n@ditas'oka's _Avayavinirakarana,
Six Buddhist Nyaya tracts_.

[Footnote 2: The word "padartha" literally means denotations of words.]

314

or air is apprehended as having odour on account of the presence
of earth materials.

The fourth is _spars'a_ (touch), that quality which can be apprehended
only by the skin. There are three kinds of touch, cold,
hot, neither hot nor cold. Spars'a belongs to k@siti; ap, tejas, and
vayu. The fifth _s'abda_ (sound) is an attribute of akas'a. Had there
been no akas'a there would have been no sound.

The sixth is sa@mkhya (number), that entity of quality belonging
to things by virtue of which we can count them as one, two, three,
etc. The conception of numbers two, three, etc. is due to a relative
oscillatory state of the mind (_apek@sabuddhi_); thus when there are
two jugs before my eyes, I have the notion--This is one jug and
that is another jug. This is called apek@sabuddhi; then in the
two jugs there arises the quality of twoness (_dvitva_) and then an
indeterminate perception (_nirvikalpa-dvitva-gu@na_) of dvitva in us
and then the determinate perceptions that there are the two jugs.
The conceptions of other numbers as well as of many arise in a
similar manner [Footnote ref 1].

The seventh is _parimiti_ (measure), that entity of quality in
things by virtue of which we perceive them as great or small and
speak of them as such. The measure of the partless atoms is
called _parima@n@dala parima@na_; it is eternal, and it cannot generate
the measure of any other thing. Its measure is its own absolutely;
when two atoms generate a dyad (_dvya@nuka_) it is not
the measure of the atom that generates the a@nu (atomic) and
the _hrasva_ (small) measure of the dyad molecule (_dvya@nuka_),