1918.] The Tattva-cintamani. 289 
tions of inherence (samavaya) and inherent-inherence (samaveta- 
. samavaya) respectively. From the recollection of fragrancy, 
through the intercourse whose character is general, there arises 
in us the perception of all individual fragrances including the 
fragrance of this piece of sandal-wood. 
SAqTazaTs: | 
Inherence. 
the visual perception of the colour of a jar, the inter- 
course that exists between our eye and the colour has been 
designated as united-inherence. ‘It is not possible to under- 
stand the meaning of this term unless we understand the 
the two things one exists only as lodged in the other. Such 
things are the whole and its parts, the substance and its quali- 
ties or action, the community and individuals, and the eternal 
Substances and their final particulars. The relation that exists 
between these things is called inherence, e.g. threads inhere in 
es cloth, colour inheres in the jar, and so on. The knowledge 
whole as composed of parts, or of a substance as possessing 
qualities, ete. is determinate knowledge. In such knowledge 
We have to consider three things, viz. the subject, the predicate, 
and the relation that exists between them. For instance, in 
our determinate knowledge of the form “the man has a stick, 
nis man is the subject and the stick is the predicate, while the 
Feta that exists between them is union. Similarly in our 
the rminate knowledge of the form “the flower has colour, 
€ flower is the subject and the colour is the predicate, but the 
