Sarvadarshanasangraha 10.13

10.13

rūparasagandhasparśasaṃkhyāparimāṇapṛthaktvasaṃyogavibhāga-paratvāparatvabuddhisukhaduḥkhecchādveṣaprayatnāś ca kaṇṭhoktāḥ saptadaśa caśabdasamuccitā gurutvadravatvasnehasaṃskārādṛṣṭaśabdāḥ saptaivety evaṃ caturviṃśatir guṇāḥ/ tatra rūpādiśabdāntānāṃ rūpatvādijātir lakṣaṇam/ rūpatvaṃ nāma nīlasamavetaguṇatvāparajātiḥ/ anayā diśā śiṣṭānāṃ lakṣaṇāni draṣṭavyāni/

Time is that which, being a pervading substance, is the abode of the mediate cause[18] of that idea of remoteness (paratva) which is not found with intimate relation in space;[19] while space is that pervading substance which possesses no special qualities and yet is not time.[20] The general terms ātmatva and manastva are the respective definitions of soul (ātman) and mind (manas). The general idea of soul is that which is subordinate to substance, being also found with intimate relation in that which is without form[21] (amūrtta). The general idea of mind is that which is subordinate to substance, being also found existing with intimate relation in an atom, but [unlike other atoms] not the intimate cause of any substance. There are twenty-four qualities; seventeen are mentioned directly in Kaṇāda's Sūtras (i. 1, 6), "colour, taste, smell, touch, number, quantity, severalty, conjunction, disjunction, remoteness, proximity, intelligence, pleasure, pain, desire, aversion, and effort;" and, besides these, seven others are understood in the word "and," viz., gravity, fluidity, viscidity, faculty, merit, demerit, and sound. Their respective genera (rūpatva, &c.) are their several definitions. The class or genus of "colour" is that which is subordinate to quality and exists with intimate relation in blue. In the same way may be formed the definitions of the rest.