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搁奴辫补 (Colour) is the first quality amongst the twenty-four 驳耻峁嘺蝉. It is a special quality. According to Pra艣astap膩da, the colour is perceptible to the eye.^[1] 痴颈艣惫补苍腻迟丑补 states in his 叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补 that colour is cognized by the sense of vision. It is an aid to the cognition of substance, quality, action, generic attributes etc. It is an auxiliary cause of visual perception.^[2] 艢iv膩ditya defines 谤奴辫补 as that quality which possesses the generality of colourness and is perceptible by the eye alone.^[3]

础苍苍补峁僢丑补峁�峁�补 also follows his predecessors in giving the definition of 谤奴辫补 as he says that colour is known as the quality which is apprehended by the eye only.^[4] This definition is explained by him in the 顿墨辫颈办腻 to show its faultlessness. In this definition, the word 尘腻迟谤补 ia added to avoid the defect of over-pervasion to 蝉补峁僰丑测腻. Because number is also apprehended by eye but it is perceived by touch also, the word 鈥榦nly鈥� will not be applicable to number, not by the eye only.^[5] Thus, the word 驳耻峁嘺 is added in this definition to avoid over-pervasion to 谤奴辫补tva, i.e., the generic attribute of colour. The same organ which comprehends a 驳耻峁嘺, comprehends its 箩腻迟颈 also. Hence, 谤奴辫补tva is also perceived by eye.^[6] Therefore, the word 驳耻峁嘺 is added to exclude this over-pervasion. Again to avoid over-pervasion to 蝉补峁儁辞驳补 (conjunction) of light with the wall the definition should be that which is perceptible by eye only and which possesses a generic attribute.^[7] The 狈测腻测补-产辞诲丑颈苍墨. On the other hand takes 驳耻峁嘺 in the sense of special quality (vi艣e峁�a驳耻峁嘺).^[8] If only special quality is given as the definition, then that will be over-pervasive to rasa etc., which are also special qualities. So the term 鈥榩erceptible by eye only鈥� is given.^[9] Govardhana follows 顿墨辫颈办腻 in explaining other terms of the definition. But he adds that to avoid over-pervasion to gurutva (weight) etc. which are not perceptible by causes, the term 肠补办峁�u谤驳谤腻丑测补 is given. He also clarifies that 驳谤腻丑测补 here means the object of ordinary perception.^[10] Gobardhana also maintains that the over-pervasion to prabh膩bhitti蝉补峁儁辞驳补 can be avoided by the inclusion of the term vi艣e峁�a驳耻峁嘺 as 蝉补峁儁辞驳补 is not a special quality.^[11] But even then the word 尘腻迟谤补 in the definition will be superfluous, because in that case the term special quality can avoid the overpervasion to number etc. Gobardhana argues that it is necessary to exclude overpervasion to natural fluidity.

痴腻办测补-痴峁泃迟颈, another commentary on 罢补谤办补蝉补峁僩谤补丑补, states that this definition is not faultless because 辫补谤补尘腻峁嘘 谤奴辫补 (colour of atom) is not perceptible to the eye. Hence, the definition will be non-pervasion to the colour of the atoms.

To avoid this, 痴腻办测补-痴峁泃迟颈 explains the definition as:

tvaga驳谤腻丑测补-肠补办峁�u谤驳谤腻丑测补 驳耻峁嘺vibh膩jaka-dharmavatvam.

Here, the word tvagagrahya is used instead of 尘腻迟谤补, while 驳耻峁嘺vibh膩jakadharmavatvam (possessing the attribute which is the distinguishing mark of quality) serves the purpose of 驳耻峁嘺tva箩腻迟颈. Param膩峁噓谤奴辫补 possesses 谤奴辫补tva箩腻迟颈, though not perceptible by eye, so it is included in this definition.^[12]

Colour is divided into seven kinds, viz.,

1. white,
2. blue,
3. yellow,
4. red,
5. green,
6. brown and
7. variegated.

Among these the last one is the mixture of the other qualities. Now, it may be asked why citra谤奴辫补 should be accepted as a separate quality instead of saying that a particular substance possesses different colours. To this 础苍苍补峁僢丑补峁�峁�补 replies that colour being a pervasive (惫测腻辫测补惫峁泃迟颈) quality, there cannot be several colours in one and the same object.^[13] Hence variegated colour is accepted as a separate colour. But then it may be objected that a cloth can be perceived by means of the colour of its parts and as such there is no necessity of accepting a variegated colour. According to 础苍苍补峁僢丑补峁�峁�补, it is not possible, for there is no colour in the piece of cloth as a whole and without a colour an object cannot be perceived. But one may again argue here that the condition for perceptibility of an object can be 谤奴辫补vatsamavetatva (i.e., the state of being in inherent relation with things having colour) and not only the possession of colour (谤奴辫补vatta). In that case though the piece of cloth does not possess a colour of its own, it is in inherent relation with parts that have colour and as such will be perceptible. This view is rejected by 础苍苍补峁僢丑补峁�峁�补 on the ground that it is unnecessarily elaborate.^[14] The seven colours reside in earth, water and light. All the seven kinds exist in earth, pale-white resides in water and bright white is found in light.^[15]

Footnotes and references:

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[1]:

谤奴辫补峁� 肠补办峁�u谤驳谤腻丑测补m. 痴补颈艣别峁�i办补诲补谤艣补苍补尘 with 笔谤补艣补蝉迟补辫腻诲补产丑腻峁�y补, p. 68

[2]:

肠补办峁�u谤驳谤腻丑测补峁� bhaved谤奴辫补峁� dravy膩de谤奴辫补lambhakam/ 肠补办峁�u峁�a sahak膩ri sy膩t 鈥�/ 叠丑腻峁Ｄ乸补谤颈肠肠丑别诲补, p.185

[3]:

谤奴辫补tva箩腻迟颈mat cak峁�ur尘腻迟谤补gr膩hyogu峁噊 谤奴辫补m. 厂补辫迟补辫补诲腻谤迟丑墨, p. 55

[4]:

cak峁�ur尘腻迟谤补gr膩hyo gu峁噊 谤奴辫补m. 罢补谤办补蝉补峁僩谤补丑补, p. 14

[5]:

蝉补峁僰丑测腻d膩vativy膩ptiv膩ra峁嚹亂a 尘腻迟谤补padam. 顿墨辫颈办腻 on 罢补谤办补蝉补峁僩谤补丑补, p. 14

[6]:

谤奴辫补tve鈥檛ivy膩ptiv膩ra峁嚹亂a 驳耻峁嘺padam Ibid

[7]:

cf. 罢补谤办补蝉补峁僩谤补丑补, p. 151

[8]:

驳耻峁嘺padasya vi艣e峁�a驳耻峁嘺paratv膩t. 狈测腻测补产辞诲丑颈苍墨 on 罢补谤办补蝉补峁僩谤补丑补, p.15

[9]:

Ibid

[10]:

lak峁�a峁噀 驳谤腻丑测补tva峁� 苍腻尘补 辫谤补迟测补办峁�a惫颈峁�a测补迟惫补尘. Ibid

[11]:

Ibid.

[12]:

cf. 罢谤办补蝉补峁僩谤补丑补, pp. 151-152

[13]:

谤奴辫补sya 惫测腻辫测补惫峁泃迟颈tvaniyam膩t. 顿墨辫颈办腻 on 罢补谤办补蝉补峁僩谤补丑补, p.14

[14]:

tasm膩tpa峁璦sya pratyak峁�atv膩nyath膩nupapaty膩 citra谤奴辫补siddhi岣�. Ibid

[15]:

罢补谤办补蝉补峁僩谤补丑补, p. 14