रूपादिमत्वाश्च विपर्यायो दर्शनात्* ॥ १४ ॥
परमाणूनां रूपादिमत्त्वान्नित्यत्वादिविपर्ययश्च, घटादिषु तथा दर्शनात् ॥
उपयथा च दोषात्॥ १५ ॥
अनित्यत्वादेिभयात् **परमाणूनां रूपादेिशून्यत्वे कार्यगुणस्य कारणगुणपूर्वकत्वासिद्धिः*** । तद्भयाद्रूपादिमत्त्वे चानित्यत्वादीष्युभयथा च दोषादसमञ्चसमेव ॥
belongs, being accepted as eternal. Hence both the parts and the whole which is constituted of such parts, happen to be eternal. Hence this Samavaaya does not exist at all.
14. Rupaadimattvaacca viparyayo, darsanaat
And on account of the atoms having colour, etc. the reverse (i.e. non-eternity of atoms) takes place; because it is so observed.
The atoms have colour etc. Hence its characteristics would be other than eternity; because such a principle is observed in regard to the pots, etc.
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15. Ubhayathaa ca dosaat
And as there are defects in both the cases.
Suppose the atoms have no colour, because otherwise they become non-eternal, then the principle 'The properties of the effect are due to the properties of the cause' will have to be abandoned. If they have colour, they must be non-eternal. Therefore the whole argument is untenable; because faults do arise in both the cases.
* अर्थदर्शनात् A 1. **परमाणूनां omitted A 1, M 1, Pr.,
***असिद्धेः M 1, 2
