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

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[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 errone