A History of Hindu Chemistry from the Earliest Times to the Middle of the Sixteenth Century A.D. v2.c34.46

v2.c34.46

What we call the qualities of things are only modes of Energy acting in those collocations. योग्यतावच्छिन्ना धर्माः शक्तिरेव धर्मः—स च फलप्रसवभेदानुमितसद्भावः। (व्यासभाष्य, Sutra 14, Pada III.) ते खल्वमी धर्मा वर्तमाना व्यक्तात्मानः, अतीतानागताः सूक्ष्मात्मानः सर्वमिदं गुणानां सन्निवेशमात्रमिति परमार्थतो गुणात्मानः। (व्यासभाष्य, Sutra 3, Pada IV.) And these various Energies are sometimes actual (kinetic), sometimes potential, rising to actuality, and sometimes sublatent, subsiding from actuality into sublatency. In fact, the original Energy is one and ubiquitous, and everything therefore exists in everything else, *potentialiter* (सर्वं सर्वात्मकमिते), without prejudice to the generic and specific differences of things (जात्यनुच्छेदेन सर्वं सर्वात्मकं.) Inorganic matter, vegetable organisms, and animal organisms are essentially and ultimately one (जलभूम्योः पारिणामिकं रसादिवैश्वरूप्यं स्थावरेषु दृष्टं तथा स्थावराणां जङ्गममेषु जङ्गमानां स्थावरेषु) so far as Mass and Energy are concerned, but the varied forms of Energy and the generic and specific qualities (or properties) of things, which are but modes of Energy, follow a definite unalterable law in the order of their appearance and succession, under conditions of space, time, mode and causality, and hence all effects do not manifest themselves at once देशकालाकारनिमित्तापवन्वात् न खलु समानकालम् आत्मानमाभिव्यक्तिः (ibid. Sutra 14, Pada III.) यो यस्य धर्मस्य समनन्तरो धर्मः स तस्य क्रमः। पिण्डः प्रच्यवते घट उपजायते इति धर्मपरिणामक्रमः। लक्षणपरिणामक्रमः घटस्य अनागतभावात् वर्तमानभावक्रमः, तथा पिण्डस्य वर्तमानभावात् अतीतभावक्रमः। (व्यासभाष्य, Sutra 15, Pada III.)