The Vedanta-Sutras 22

The Vedanta-Sutras 22

We begin by refuting an objection raised by the atomists against the upholders of Brahman.--The Vai/s/eshikas argue as follows: The qualities which inhere in the substance constituting the cause originate qualities of the same kind in the substance constituting the effect; we see, for instance, that from white threads white cloth is produced, but do not observe what is contrary (viz. white threads resulting in a piece of cloth of a different colour). Hence, if the intelligent Brahman is assumed as the cause of the world, we should expect to find intelligence inherent in the effect also, viz. the world. But this is not the case, and consequently the intelligent Brahman cannot be the cause of the world.--This reasoning the Sutrakara shows to be fallacious, on the ground of the system of the Vai/s/eshikas themselves. II. Or (the world may originate from Brahman) as the great and the long originate from the short and the atomic. The system of the Vai/s/eshikas is the following:--The atoms which possess, according to their special kind[349], the qualities of colour, & c., and which are of spherical form[350], subsist during a certain period[351] without producing any effects[352]. After that, the unseen principle (ad/ri/sh/ta/), &c.[353], acting as operative causes and conjunction constituting the non-inherent cause[354], they produce the entire aggregate of effected things, beginning with binary atomic compounds. At the same time the qualities of the causes (i.e. of the simple atoms) produce corresponding qualities in the effects. Thus, when two atoms produce a binary atomic compound, the special qualities belonging to the simple atoms, such as white colour, &c., produce a corresponding white colour in the binary compound. One special quality, however, of the simple atoms, viz. atomic sphericity, does not produce corresponding sphericity in the binary compound; for the forms of extension belonging to the latter are said to be minuteness (a/n/utva) and shortness. And, again, when two binary compounds combining produce a quaternary atomic compound, the qualities, such as whiteness, &c., inherent in the binary compounds produce corresponding qualities in the quaternary compounds; with the exception, however, of the two qualities of minuteness and shortness. For it is admitted that the forms of extension belonging to quaternary compounds are not minuteness and shortness, but bigness (mahattva) and length. The same happens[355] when many simple atoms or many binary compounds or a simple atom and a binary compound combine to produce new effects. Well, then, we say, just as from spherical atoms binary compounds are produced, which are minute and short, and ternary compounds which are big and long, but not anything spherical; or as from binary compounds, which are minute and short, ternary compounds, &c., are produced which are big and long, not minute and short; so this non-intelligent world may spring from the intelligent Brahman. This is a doctrine to which you--the Vai/s/eshika--cannot, on your own principles, object. Here the Vai/s/eshika will perhaps come forward with the following argumentation[356]. As effected substances, such as binary compounds and so on, are engrossed by forms of extension contrary to that of the causal substances, the forms of extension belonging to the latter, viz. sphericity and so on, cannot produce similar qualities in the effects. The world, on the other hand, is not engrossed by any quality contrary to intelligence owing to which the intelligence inherent in the cause should not be able to originate a new intelligence in the effect. For non-intelligence is not a quality contrary to intelligence, but merely its negation. As thus the case of sphericity is not an exactly parallel one, intelligence may very well produce an effect similar to itself. This argumentation, we rejoin, is not sound. Just as the qualities of sphericity and so on, although existing in the cause, do not produce corresponding effects, so it is with intelligence also; so that the two cases are parallel so far. Nor can the circumstance of the effects being engrossed by a different form of extension be alleged as the reason of sphericity, &c. not originating qualities similar to themselves; for the power of originating effects belongs to sphericity, &c. before another form of extension begins to exist. For it is admitted that the substance produced remains for a moment devoid of qualities, and that thereupon only (i.e. after that moment) its qualities begin to exist. Nor, again, can it be said that sphericity, &c. concentrate their activity on originating other forms of extension[357], and therefore do not originate forms of extension belonging to the same class as their own; for it is admitted that the origin of other forms is due to other causes; as the Sutras of Ka/n/abhuj (Ka/n/ada) themselves declare (Vai/s/. Sut. VII, 1, 9, 'Bigness is produced from plurality inherent in the causes, from bigness of the cause and from a kind of accumulation;' VII, 1, 10, 'The contrary of this (the big) is the minute;' VII, 1, 17, 'Thereby length and shortness are explained[358]').--Nor, again, can it be said that plurality, &c. inherent in the cause originate (like effects) in consequence of some peculiar proximity (in which they are supposed to stand to the effected substance), while sphericity, &c. (not standing in a like proximity) do not; for when a new substance or a new quality is originated, all the qualities of the cause stand in the same relation of inherence to their abode (i.e. the causal substance in which they inhere). For these reasons the fact of sphericity, &c. not originating like effects can be explained from the essential nature of sphericity, &c. only, and the same may therefore be maintained with regard to intelligence[359]. Moreover, from that observed fact also, that from conjunction (sa/m/yoga) there originate substances, &c. belonging to a class different (from that to which conjunction itself belongs), it follows that the doctrine of effects belonging to the same class as the causes from which they spring is too wide. If you remark against this last argument that, as we have to do at present with a substance (viz. Brahman), it is inappropriate to instance a quality (viz. conjunction) as a parallel case; we point out that at present we only wish to explain the origination of effects belonging to a different class in general. Nor is there any reason for the restriction that substances only are to be adduced as examples for substances, and qualities only for qualities. Your own Sutrakara adduces a quality as furnishing a parallel case for a substance (Vai/s/. Sut. IV, 2, 2, 'On account of the conjunction of things perceptible and things imperceptible being imperceptible the body is not composed of five elements'). Just as the conjunction which inheres in the perceptible earth and the imperceptible ether is not perceptible, the body also, if it had for its inherent cause the five elements which are part of them perceptible, part of them imperceptible, would itself be imperceptible; but, as a matter of fact, it is perceptible; hence it is not composed of the five elements. Here conjunction is a quality and the body a substance.--The origin of effects different in nature (from the cause) has, moreover, been already treated of under II, 1; 6.--Well then, this being so, the matter has been settled there already (why then is it again discussed here?)-Because, we reply, there we argued against the Sa@nkhya, and at present we have to do with the Vai/s/eshika.--But, already once, before (II, 1, 3) a line of argument equally applicable to a second case was simply declared to extend to the latter also; (why then do you not simply state now that the arguments used to defeat the Sa@nkhya are equally valid against the Vai/s/eshika?)--Because here, we reply, at the beginning of the examination of the Vai/s/eshika system we prefer to discuss the point with arguments specially adapted to the doctrine of the Vai/s/eshikas. 12. In both cases also (in the cases of the ad/ri/sh/t/a inhering either in the atoms or the soul) action (of the atoms) is not (possible); hence absence of that (viz. creation and pralaya). The Sutrakara now proceeds to refute the doctrine of atoms being the cause of the world.--This doctrine arises in the following manner. We see that all ordinary substances which consist of parts as, for instance, pieces of cloth originate from the substances connected with them by the relation of inherence, as for instance threads, conjunction co-operating (with the parts to form the whole). We thence draw the general conclusion that whatever consists of parts has originated from those substances with which it is connected by the relation of inherence, conjunction cooperating. That thing now at which the distinction of whole and parts stops and which marks the limit of division into minuter parts is the atom.--This whole world, with its mountains, oceans, and so on, is composed of parts; because it is composed of parts it has a beginning and an end[360]; an effect may not be assumed without a cause; therefore the atoms are the cause of the world. Such is Ka/n/ada's doctrine.--As we observe four elementary substances consisting of parts, viz. earth, water, fire, and air (wind), we have to assume four different kinds of atoms. These atoms marking the limit of subdivision into minuter parts cannot be divided themselves; hence when the elements are destroyed they can be divided down to atoms only; this state of atomic division of the elements constitutes the pralaya (the periodical destruction of the world). After that when the time for creation comes, motion (karman) springs up in the aerial atoms. This motion which is due to the unseen principle[361] joins the atom in which it resides to another atom; thus binary compounds, &c. are produced, and finally the element of air. In a like manner are produced fire, water, earth, the body with its organs. Thus the whole world originates from atoms. From the qualities inhering in the atoms the qualities belonging to the binary compounds are produced, just as the qualities of the cloth result from the qualities of the threads.--Such, in short, is the teaching of the followers of Ka/n/ada. This doctrine we controvert in the following manner.--It must be admitted that the atoms when they are in a state of isolation require action (motion) to bring about their conjunction; for we observe that the conjunction of threads and the like is effected by action. Action again, which is itself an effect, requires some operative cause by which it is brought about; for unless some such cause exists, no original motion can take place in the atoms. If, then, some operative cause is assumed, we may, in the first place, assume some cause analogous to seen causes, such as endeavour or impact. But in that case original motion could not occur at all in the atoms, since causes of that kind are, at the time, impossible. For in the pralaya state endeavour, which is a quality of the soul, cannot take place because no body exists then. For the quality of the soul called endeavour originates when the soul is connected with the internal organ which abides in the body. The same reason precludes the assumption of other seen causes such as impact and the like. For they all are possible only after the creation of the world has taken place, and cannot therefore be the causes of the original action (by which the world is produced).--If, in the second place, the unseen principle is assumed as the cause of the original motion of the atoms, we ask: Is this unseen principle to be considered as inhering in the soul or in the atom? In both cases it cannot be the cause of motion in the atoms, because it is non-intelligent. For, as we have shown above in our examination of the Sa@nkhya system, a non-intelligent thing which is not directed by an intelligent principle cannot of itself either act or be the cause of action, and the soul cannot be the guiding principle of the ad/ri/sh/t/a because at the time of pralaya its intelligence has not yet arisen[362]. If, on the other hand, the unseen principle is supposed to inhere in the soul, it cannot be the cause of motion in the atoms, because there exists no connexion of it with the latter. If you say that the soul in which the unseen principle inheres is connected with the atoms, then there would result, from the continuity of connexion[363], continuity of action, as there is no other restricting principle.--Hence, there being no definite cause of action, original action cannot take place in the atoms; there being no action, conjunction of the atoms which depends on action cannot take place; there being no conjunction, all the effects depending on it, viz. the formation of binary atomic compounds, &c., cannot originate. How, moreover, is the conjunction of one atom with another to be imagined? Is it to be total interpenetration of the two or partial conjunction? If the former, then no increase of bulk could take place, and consequently atomic size only would exist; moreover, it would be contrary to what is observed, as we see that conjunction takes place between substances having parts (prade/s/a). If the latter, it would follow that the atoms are composed of parts.--Let then the atoms be imagined to consist of parts.--If so, imagined things being unreal, the conjunction also of the atoms would be unreal and thus could not be the non-inherent cause of real things. And without non-inherent causes effected substances such as binary compounds, &c. could not originate. And just as at the time of the first creation motion of the atoms leading to their conjunction could not take place, there being no cause of such motion; thus at the time of a general pralaya also no action could take place leading to their separation, since for that occurrence also no definite seen cause could be alleged. Nor could the unseen principle be adduced as the cause, since its purport is to effect enjoyment (of reward and punishment on the part of the soul), not to bring about the pralaya. There being then no possibility of action to effect either the conjunction or the separation of the atoms, neither conjunction nor separation would actually take place, and hence neither creation nor pralaya of the world.--For these reasons the doctrine of the atoms being the cause of the world must be rejected. 13. And because in consequence of samavaya being admitted a regressus in infinitum results from parity of reasoning. You (the Vai/s/eshika) admit that a binary compound which originates from two atoms, while absolutely different from them, is connected with them by the relation of inherence; but on that assumption the doctrine of the atoms being the general cause cannot be established, 'because parity involves here a retrogressus ad infinitum.' For just as a binary compound which is absolutely different from the two constituent atoms is connected with them by means of the relation of inherence (samavaya), so the relation of inherence itself being absolutely different from the two things which it connects, requires another relation of inherence to connect it with them, there being absolute difference in both cases. For this second relation of inherence again, a third relation of inherence would have to be assumed and so on ad infinitum.--But--the Vai/s/eshika is supposed to reply--we are conscious of the so-called samavaya relation as eternally connected with the things between which it exists, not as either non-connected with them or as depending on another connexion; we are therefore not obliged to assume another connexion, and again another, and so on, and thus to allow ourselves to be driven into a regressus in infinitum.--Your defence is unavailing, we reply, for it would involve the admission that conjunction (sa/m/yoga) also as being eternally connected with the things which it joins does, like samavaya, not require another connexion[364]. If you say that conjunction does require another connexion because it is a different thing[365] we reply that then samavaya also requires another connexion because it is likewise a different thing. Nor can you say that conjunction does require another connexion because it is a quality (gu/n/a), and samavaya does not because it is not a quality; for (in spite of this difference) the reason for another connexion being required is the same in both cases[366], and not that which is technically called 'quality' is the cause (of another connexion being required)[367].--For these reasons those who acknowledge samavaya to be a separate existence are driven into a regressus in infinitum, in consequence of which, the impossibility of one term involving the impossibility of the entire series, not even the origination of a binary compound from two atoms can be accounted for.--For this reason also the atomic doctrine is inadmissible. 14. And on account of the permanent existence (of activity or non-activity). Moreover, the atoms would have to be assumed as either essentially active (moving) or essentially non-active, or both or neither; there being no fifth alternative. But none of the four alternatives stated is possible. If they were essentially active, their activity would be permanent so that no pralaya could take place. If they were essentially non-active, their non-activity would be permanent, and no creation could take place. Their being both is impossible because self-contradictory. If they were neither, their activity and non-activity would have to depend on an operative cause, and then the operative causes such as the ad/ri/sh/t/a being in permanent proximity to the atoms, permanent activity would result; or else the ad/ri/sh/t/a and so on not being taken as operative causes, the consequence would be permanent non-activity on the part of the atoms.--For this reason also the atomic doctrine is untenable. 15. And on account of the atoms having colour, &c., the reverse (of the Vai/s/eshika tenet would take place); as thus it is observed. Let us suppose, the Vai/s/eshikas say, all substances composed of parts to be disintegrated into their parts; a limit will finally be reached beyond which the process of disintegration cannot be continued. What constitutes that limit are the atoms, which are eternal (permanent), belong to four different classes, possess the qualities of colour, &c., and are the originating principles of this whole material world with its colour, form, and other qualities. This fundamental assumption of the Vai/s/eshikas we declare to be groundless because from the circumstance of the atoms having colour and other qualities there would follow the contrary of atomic minuteness and permanency, i.e. it would follow that, compared to the ultimate cause, they are gross and non-permanent. For ordinary experience teaches that whatever things possess colour and other qualities are, compared to their cause, gross and non-permanent. A piece of cloth, for instance, is gross compared to the threads of which it consists, and non permanent; and the threads again are non-permanent and gross compared to the filaments of which they are made up. Therefore the atoms also which the Vai/s/eshikas admit to have colour, &c. must have causes compared to which they are gross and non-permanent. Hence that reason also which Ka/n/ada gives for the permanence of the atoms (IV, 1, 1, 'that which exists without having a cause is permanent') does not apply at all to the atoms because, as we have shown just now, the atoms are to be considered as having a cause.--The second reason also which Ka/n/ada brings forward for the permanency of the atoms, viz. in IV, 1, 4, 'the special negation implied in the term non-eternal would not be possible[368]' (if there did not exist something eternal, viz. the atoms), does not necessarily prove the permanency of the atoms; for supposing that there exists not any permanent thing, the formation of a negative compound such as 'non-eternal' is impossible. Nor does the existence of the word 'non-permanent' absolutely presuppose the permanency of atoms; for there exists (as we Vedantins maintain) another permanent ultimate Cause, viz. Brahman. Nor can the existence of anything be established merely on the ground of a word commonly being used in that sense, since there is room for common use only if word and matter are well-established by some other means of right knowledge.--The third reason also given in the Vai/s/. Sutras (IV, 1, 5) for the permanency of the atoms ('and Nescience') is unavailing. For if we explain that Sutra to mean 'the non-perception of those actually existing causes whose effects are seen is Nescience,' it would follow that the binary atomic compounds also are permanent[369]. And if we tried to escape from that difficulty by including (in the explanation of the Sutra as given above) the qualification 'there being absence of (originating) substances,' then nothing else but the absence of a cause would furnish the reason for the permanency of the atoms, and as that reason had already been mentioned before (in IV, 1, 1) the Sutra IV, 1, 5 would be a useless restatement.--Well, then (the Vai/s/eshika might say), let us understand by 'Nescience' (in the Sutra) the impossibility of conceiving a third reason of the destruction (of effects), in addition to the division of the causal substance into its parts, and the destruction of the causal substance; which impossibility involves the permanency of the atoms[370].--There is no necessity, we reply, for assuming that a thing when perishing must perish on account of either of those two reasons. That assumption would indeed have to be made if it were generally admitted that a new substance is produced only by the conjunction of several causal substances. But if it is admitted that a causal substance may originate a new substance by passing over into a qualified state after having previously existed free from qualifications, in its pure generality, it follows that the effected substance may be destroyed by its solidity being dissolved, just as the hardness of ghee is dissolved by the action of fire[371].--Thus there would result, from the circumstance of the atoms having colour, &c., the opposite of what the Vai/s/eshikas mean. For this reason also the atomic doctrine cannot be maintained. 16. And as there are difficulties in both cases. Earth has the qualities of smell, taste, colour, and touch, and is gross; water has colour, taste, and touch, and is fine; fire has colour and touch, and is finer yet; air is finest of all, and has the quality of touch only. The question now arises whether the atoms constituting the four elements are to be assumed to possess the same greater or smaller number of qualities as the respective elements.--Either assumption leads to unacceptable consequences. For if we assume that some kinds of atoms have more numerous qualities, it follows that their solid size (murti) will be increased thereby, and that implies their being atoms no longer. That an increase of qualities cannot take place without a simultaneous increase of size we infer from our observations concerning effected material bodies.--If, on the other hand, we assume, in order to save the equality of atoms of all kinds, that there is no difference in the number of their qualities, we must either suppose that they have all one quality only; but in that case we should not perceive touch in fire nor colour and touch in water, nor taste, colour, and touch in earth, since the qualities of the effects have for their antecedents the qualities of the causes. Or else we must suppose all atoms to have all the four qualities; but in that case we should necessarily perceive what we actually do not perceive, viz. smell in water, smell and taste in fire, smell, taste, and colour in air.--Hence on this account also the atomic doctrine shows itself to be unacceptable. 17. And as the (atomic theory) is not accepted (by any authoritative persons) it is to be disregarded altogether. While the theory of the pradhana being the cause of the world has been accepted by some adherents of the Veda--as, for instance, Manu--with a view to the doctrines of the effect existing in the cause already, and so on, the atomic doctrine has not been accepted by any persons of authority in any of its parts, and therefore is to be disregarded entirely by all those who take their stand on the Veda. There are, moreover, other objections to the Vai/s/eshika doctrine.--The Vai/s/eshikas assume six categories, which constitute the subject-matter of their system, viz. substance, quality, action, generality, particularity, and inherence. These six categories they maintain to be absolutely different from each other, and to have different characteristics; just as a man, a horse, a hare differ from one another. Side by side with this assumption they make another which contradicts the former one, viz. that quality, action, &c. have the attribute of depending on substance. But that is altogether inappropriate; for just as ordinary things, such as animals, grass, trees, and the like, being absolutely different from each other do not depend on each other, so the qualities, &c. also being absolutely different from substance, cannot depend on the latter. Or else let the qualities, &c. depend on substance; then it follows that, as they are present where substance is present, and absent where it is absent, substance only exists, and, according to its various forms, becomes the object of different terms and conceptions (such as quality, action, &c.); just as Devadatta, for instance, according to the conditions in which he finds himself is the object of various conceptions and names. But this latter alternative would involve the acceptation of the Sa@nkhya doctrine[372] and the abandonment of the Vai/s/eshika standpoint.--But (the Vai/s/eshika may say) smoke also is different from fire and yet it is dependent on it.--True, we reply; but we ascertain the difference of smoke and fire from the fact of their being apperceived in separation. Substance and quality, on the other hand, are not so apperceived; for when we are conscious of a white blanket, or a red cow, or a blue lotus, the substance is in each case cognised by means of the quality; the latter therefore has its Self in the substance. The same reasoning applies to action, generality, particularity, and inherence. If you (the Vai/s/eshika) say that qualities, actions, &c. (although not non-different from substances) may yet depend on the latter because substances and qualities stand in the relation of one not being able to exist without the other (ayutasiddhi[373]); we point out that things which are ayutasiddha must either be non-separate in place, or non-separate in time, or non-separate in nature, and that none of these alternatives agrees with Vai/s/eshika principles. For the first alternative contradicts your own assumptions according to which the cloth originating from the threads occupies the place of the threads only, not that of the cloth, while the qualities of the cloth, such as its white colour, occupy the place of the cloth only, not that of the threads. So the Vai/s/eshika-sutras say (I, 1, 10), 'Substances originate another substance and qualities another quality.' The threads which constitute the causal substance originate the effected substance, viz. the cloth, and the qualities of the threads, such as white colour, & c., produce in the cloth new corresponding qualities. But this doctrine is clearly contradicted by the assumption of substance and quality being non-separate in place.--If, in the second place, you explain ayutasiddhatva as non-separation in time, it follows also that, for instance, the right and the left horn of a cow would be ayutasiddha.--And if, finally, you explain it to mean 'non-separation in character,' it is impossible to make any further distinction between the substance and the quality, as then quality is conceived as being identical with substance. Moreover, the distinction which the Vai/s/eshikas make between conjunction (sa/m/yoga) as being the connexion of things which can exist separately, and inherence (samavaya) as being the connexion of things which are incapable of separate existence is futile, since the cause which exists before the effect[374] cannot be said to be incapable of separate existence. Perhaps the Vai/s/eshika will say that his definition refers to one of the two terms only, so that samavaya is the connexion, with the cause, of the effect which is incapable of separate existence. But this also is of no avail; for as a connexion requires two terms, the effect as long as it has not yet entered into being cannot be connected with the cause. And it would be equally unavailing to say that the effect enters into the connexion after it has begun to exist; for if the Vai/s/eshika admits that the effect may exist previous to its connexion with the cause, it is no longer ayutasiddha (incapable of separate existence), and thereby the principle that between effect and cause conjunction and disjunction do not take place is violated.[375] And[376] just as conjunction, and not samavaya, is the connexion in which every effected substance as soon as it has been produced stands with the all-pervading substances as ether, &c.--although no motion has taken place on the part of the effected substance--so also the connexion of the effect with the cause will be conjunction merely, not samavaya. Nor is there any proof for the existence of any connexion, samavaya or sa/m/yoga, apart from the things which it connects. If it should be maintained that sa/m/yoga and samavaya have such an existence because we observe that there are names and ideas of them in addition to the names and ideas of the things connected, we point out that one and the same thing may be the subject of several names and ideas if it is considered in its relations to what lies without it. Devadatta although being one only forms the object of many different names and notions according as he is considered in himself or in his relations to others; thus he is thought and spoken of as man, Brahma/n/a learned in the Veda, generous, boy, young man, father, grandson, brother, son-in-law, &c. So, again, one and the same stroke is, according to the place it is connected with, spoken of and conceived as meaning either ten, or hundred, or thousand, & c. Analogously, two connected things are not only conceived and denoted as connected things, but in addition constitute the object of the ideas and terms 'conjunction' or 'inherence' which however do not prove themselves to be separate entities.--Things standing thus, the non-existence of separate entities (conjunction, &c.), which entities would have to be established on the ground of perception, follows from the fact of their non-perception.--Nor, again[377], does the circumstance of the word and idea of connexion having for its object the things connected involve the connexion's permanent existence, since we have already shown above that one thing may, on account of its relations to other things, be conceived and denoted in different ways. Further[378], conjunction cannot take place between the atoms, the soul, and the internal organ, because they have no parts; for we observe that conjunction takes place only of such substances as consist of parts. If the Vai/s/eshika should say that parts of the atoms, soul and mind may be assumed (in order to explain their alleged conjunction), we remark that the assumption of actually non-existing things would involve the result that anything might be established; for there is no restrictive rule that only such and such non-existing things--whether contradictory to reason or not--should be assumed and not any other, and assumptions depend on one's choice only and may be carried to any extent. If we once allow assumptions, there is no reason why there should not be assumed a further hundred or thousand things, in addition to the six categories assumed by the Vai/s/eshikas. Anybody might then assume anything, and we could neither stop a compassionate man from assuming that this transmigratory world which is the cause of so much misery to living beings is not to be, nor a malicious man from assuming that even the released souls are to enter on a new cycle of existences. Further, it is not possible that a binary atomic compound, which consists of parts, should be connected with the simple indivisible atoms by an intimate connexion (sa/ms/lesha) any more than they can thus be connected with ether; for between ether and earth, &c. there does not exist that kind of intimate connexion which exists, for instance, between wood and varnish[379]. Let it then be said (the Vai/s/eshika resumes) that the samavaya relation must be assumed, because otherwise the relation of that which abides and that which forms the abode--which relation actually exists between the effected substance and the causal substance--is not possible.--That would, we reply, involve the vice of mutual dependence; for only when the separateness of cause and effect is established, the relation of the abode and that which abides can be established; and only when the latter relation is established, the relation of separateness can be established. For the Vedantins acknowledge neither the separateness of cause and effect, nor their standing to each other in the relation of abode and thing abiding, since according to their doctrine the effect is only a certain state of the cause[380].--Moreover, as the atoms are limited (not of infinite extension), they must in reality consist of as many parts as we acknowledge regions of space[381], whether those be six or eight or ten, and consequently they cannot be permanent; conclusions contrary to the Vai/s/eshika doctrine of the indivisibility and permanency of the atoms.--If the Vai/s/eshika replies that those very parts which are owing to the existence of the different regions of space are his (indestructible) atoms; we deny that because all things whatever, forming a series of substances of ever-increasing minuteness, are capable of dissolution, until the highest cause (Brahman) is reached. Earth--which is, in comparison with a binary compound, the grossest thing of all--undergoes decomposition; so do the substances following next which belong to the same class as earth; so does the binary compound; and so does, finally, the atom which (although the minutest thing of all) still belongs to the same general class (i.e. matter) with earth, &c. The objection (which the Vai/s/eshika might possibly raise here again) that things can be decomposed only by the separation of their parts[382], we have already disposed of above, where we pointed out that decomposition may take place in a manner analogous to the melting of ghee. Just as the hardness of ghee, gold, and the like, is destroyed in consequence of those substances being rendered liquid by their contact with fire, no separation of the parts taking place all the while; so the solid shape of the atoms also may be decomposed by their passing back into the indifferenced condition of the highest cause. In the same way the origination of effects also is brought about not merely in the way of conjunction of parts; for we see that milk, for instance, and water originate effects such as sour milk and ice without there taking place any conjunction of parts. It thus appears that the atomic doctrine is supported by very weak arguments only, is opposed to those scriptural passages which declare the Lord to be the general cause, and is not accepted by any of the authorities taking their stand on Scripture, such as Manu and others. Hence it is to be altogether disregarded by highminded men who have a regard for their own spiritual welfare. 18. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-establishment of those (two aggregates). The reasons on account of which the doctrine of the Vai/s/eshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic[383]). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show. That doctrine is presented in a variety of forms, due either to the difference of the views (maintained by Buddha at different times), or else to the difference of capacity on the part of the disciples (of Buddha). Three principal opinions may, however, be distinguished; the opinion of those who maintain the reality of everything (Realists, sarvastitvavadin); the opinion of those who maintain that thought only is real (Idealists, vij/n/anavadin); and the opinion of those who maintain that everything is void (unreal; Nihilists, /s/unyavadin[384]).--We first controvert those who maintain that everything, external as well as internal, is real. What is external is either element (bhuta) or elementary (bhautika); what is internal is either mind (/k/itta) or mental (/k/aitta). The elements are earth, water, and so on; elemental are colour, &c. on the one hand, and the eye and the other sense-organs on the other hand. Earth and the other three elements arise from the aggregation of the four different kinds of atoms; the atoms of earth being hard, those of water viscid, those of fire hot, those of air mobile.:--The inward world consists of the five so-called 'groups' (skandha), the group of sensation (rupaskandha), the group of knowledge (vij/n/anaskandha), the group of feeling (vedanaskandha), the group of verbal knowledge (samj/n/askandha), and the group of impressions (sa/m/skaraskandha)[385]; which taken together constitute the basis of all personal existence[386]. With reference to this doctrine we make the following remarks.--Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Bauddha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts constituting the (material) aggregates are devoid of intelligence, and the kindling (abhijvalana) of intelligence depends on an aggregate of atoms having been brought about previously[387]. And the Bauddhas do not admit any other permanent intelligent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account; for that would imply their never ceasing to be active[388]. Nor can the cause of aggregation be looked for in the so-called abode (i.e. the alayavij/n/ana-pravaha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not different from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedantins; or non-permanent;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms[389]. (And in the latter case we are not further advanced than before.)--For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates. 19. If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality; we say 'No,' because they merely are the efficient causes of the origin (of the immediately subsequent links). Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality[390] of Nescience and so on, so that we need not look for any other combining principle. The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like[391]. All these terms constitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water-wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place. This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggregates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown--when examining the Vaijeshika doctrine--that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in which the ad/ri/sh/t/a abides[392]; how much less then are aggregates possible if there exist only momentary atoms not connected with enjoying souls and devoid of abodes (i.e. souls), and that which abides in them (the ad/ri/sh/t/a).--Let us then assume (the Bauddha says) that Nescience, &c. themselves are the efficient cause of the aggregate.--But how--we ask--can they be the cause of that without which--as their abode--they themselves are not capable of existence? Perhaps you will say that in the eternal sa/m/sara the aggregates succeed one another in an unbroken chain, and hence also Nescience, and so on, which abide in those aggregates. But in that case you will have to assume either that each aggregate necessarily produces another aggregate of the same kind, or that, without any settled rule, it may produce either a like or an unlike one. In the former case a human body could never pass over into that of a god or an animal or a being of the infernal regions; in the latter case a man might in an instant be turned into an elephant or a god and again become a man; either of which consequences would be contrary to your system.--Moreover, that for the purpose of whose enjoyment the aggregate is formed is, according to your doctrine, not a permanent enjoying soul, so that enjoyment subserves itself merely and cannot be desired by anything else; hence final release also must, according to you, be considered as subserving itself only, and no being desirous of release can be assumed. If a being desirous of both were assumed, it would have to be conceived as permanently existing up to the time of enjoyment and release, and that would be contrary to your doctrine of general impermanency.--There may therefore exist a causal relation between the members of the series consisting of Nescience, &c., but, in the absence of a permanent enjoying soul, it is impossible to establish on that ground the existence of aggregates. 20. (Nor can there be a causal relation between Nescience, &c.), because on the origination of the subsequent (moment) the preceding one ceases to be. We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong. Those who maintain that everything has a momentary existence only admit that when the thing existing in the second moment[393] enters into being the thing existing in the first moment ceases to be. On this admission it is impossible to establish between the two things the relation of cause and effect, since the former momentary existence which ceases or has ceased to be, and so has entered into the state of non-existence, cannot be the cause of the later momentary existence.--Let it then be said that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence.--That also is impossible; for the assumption that a fully developed existence exerts a further energy, involves the conclusion that it is connected with a second moment (which contradicts the doctrine of universal momentariness).--Then let the mere existence of the antecedent entity constitute its causal energy.--That assumption also is fruitless, because we cannot conceive the origination of an effect which is not imbued with the nature of the cause (i.e. in which the nature of the cause does not continue to exist). And to assume that the nature of the cause does continue to exist in the effect is impossible (on the Bauddha doctrine), as that would involve the permanency of the cause, and thus necessitate the abandonment of the doctrine of general non-permanency.--Nor can it be admitted that the relation of cause and effect holds good without the cause somehow giving its colouring to the effect; for that doctrine might unduly be extended to all cases[394].--Moreover, the origination and cessation of things of which the Bauddha speaks must either constitute a thing's own form or another state of it, or an altogether different thing. But none of these alternatives agrees with the general Bauddha principles. If, in the first place, origination and cessation constituted the form of a thing, it would follow that the word 'thing' and the words 'origination' and 'cessation' are interchangeable (which is not the case).--Let then, secondly, the Bauddha says, a certain difference be assumed, in consequence of which the terms 'origination' and 'cessation' may denote the initial and final states of that which in the intermediate state is called thing.--In that case, we reply, the thing will be connected with three moments, viz. the initial, the intermediate, and the final one, so that the doctrine of general momentariness will have to be abandoned.--Let then, as the third alternative, origination and cessation be altogether different from the thing, as much as a buffalo is from a horse.--That too cannot be, we reply; for it would lead to the conclusion that the thing, because altogether disconnected with origination and cessation, is everlasting. And the same conclusion would be led up to, if we understood by the origination and cessation of a thing merely its perception and non-perception; for the latter are attributes of the percipient mind only, not of the thing itself.--Hence we have again to declare the Bauddha doctrine to be untenable. 21. On the supposition of there being no (cause: while yet the effect takes place), there results contradiction of the admitted principle; otherwise simultaneousness (of cause and effect). It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes[395]. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things[396] are momentary merely. 22. Cessation dependent on a sublative act of the mind, and cessation not so dependent cannot be established, there being no (complete) interruption. The Bauddhas who maintain that universal destruction is going on constantly, assume that 'whatever forms an object of knowledge and is different from the triad is produced (sa/m/sk/ri/ta) and momentary.' To the triad there mentioned they give the names 'cessation dependent on a sublative act of the mind,' 'cessation not dependent on such an act,' and 'space.' This triad they hold to be non-substantial, of a merely negative character (abhavamatra), devoid of all positive characteristics. By 'cessation dependent on a sublative act of the mind,' we have to understand such destruction of entities as is preceded by an act of thought[397]; by 'cessation not so dependent' is meant destruction of the opposite kind[398]; by 'space' is meant absence in general of something covering (or occupying space). Out of these three non-existences 'space' will be refuted later on (Sutra 24), the two other ones are refuted in the present Sutra.