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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1object to it nor refute it. Herewith we have refuted the doctrine which holds the pradhana to be the cause of the world. We have now to dispose of the atomic theory. We begin by refuting an objection raised by the atomists against the upholders of Brahman. — The Vai^eshikas argue as follows : The qualities which inhere in the substance con- stituting 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 intelli- gent 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 VaLreshikas themselves. 1 1 . Or (the world may originate from Brahman) 1 This in answer to the remark that possibly the conjunction of soul and pradhana may come to an end when the influence of Darkness declines, it being overpowered by the knowledge of Truth. 382 vedanta-sCtras. as the great and the long originate from the short and the atomic. The system of the Vaueshikas is the following : — The atoms which possess, according to their special kind1, the qualities of colour, &c, and which are of spherical form 2, subsist during a certain period3 without producing any effects 4. After that, the unseen principle (adrzsh/a), &c. 5, acting as operative causes and conjunction constituting the non-inherent cause 6, 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 cor- responding sphericity in the binary compound ; for the forms of extension belonging to the latter are said to be minuteness (a^utva) and shortness.
2the binary compound. One special quality, however, of the simple atoms, viz. atomic sphericity, does not produce cor- responding sphericity in the binary compound ; for the forms of extension belonging to the latter are said to be minuteness (a^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 1 I. e. according as they are atoms of earth, water, fire, or air. 2 Parima«d/ala, spherical is the technical term for the specific form of extension of the atoms, and, secondarily, for the atoms themselves. The latter must apparently be imagined as infinitely small spheres. Cp. Vaij. Sut. VII, 1, 20. 3 Viz. during the period of each pralaya. At that time all the atoms are isolated and motionless. 4 When the time for a new creation has come. 5 The &c. implies the activity of the Lord. 6 The inherent (material) cause of an atomic compound are the constituent atoms, the non-inherent cause the conjunction of those atoms, the operative causes the adVzsh/a and the Lord's activity which make them enter into conjunction. II ADHYAYA, 2 PADA, II. 383 admitted that the forms of extension belonging to quater- nary compounds are not minuteness and shortness, but bigness (mahattva) and length. The same happens * 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^eshika — cannot, on your own principles, object. Here the Vai^eshika will perhaps come forward with the following argumentation 2. 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.
3As 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 intelli- gence 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 1 I.e. in all cases the special form of extension of the effect depends not on the special extension of the cause, but on the number of atoms composing the cause (and thereby the effect). 2 In order to escape the conclusion that the non-acceptance of the doctrine of Brahman involves the abandonment of a funda- mental Vaireshika principle. 384 VEDANTA-S<JTRAS. 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 them- selves ; 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 pro- duced 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 1, and therefore do not originate forms of exten- sion 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/zabhug- (Ka/zada) themselves declare (Vaiy. 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, i, 10, 'The con- trary of this (the big) is the minute ; ' VII, 1, 17, ' Thereby length and shortness are explained 2 '). — 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1object to it nor refute it. Herewith we have refuted the doctrine which holds the pradhana to be the cause of the world. We have now to dispose of the atomic theory. We begin by refuting an objection raised by the atomists against the upholders of Brahman. — The Vai^eshikas argue as follows : The qualities which inhere in the substance con- stituting 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 intelli- gent 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 VaLreshikas themselves. 1 1 . Or (the world may originate from Brahman) 1 This in answer to the remark that possibly the conjunction of soul and pradhana may come to an end when the influence of Darkness declines, it being overpowered by the knowledge of Truth. 382 vedanta-sCtras. as the great and the long originate from the short and the atomic. The system of the Vaueshikas is the following : — The atoms which possess, according to their special kind1, the qualities of colour, &c, and which are of spherical form 2, subsist during a certain period3 without producing any effects 4. After that, the unseen principle (adrzsh/a), &c. 5, acting as operative causes and conjunction constituting the non-inherent cause 6, 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 cor- responding sphericity in the binary compound ; for the forms of extension belonging to the latter are said to be minuteness (a^utva) and shortness.
2the binary compound. One special quality, however, of the simple atoms, viz. atomic sphericity, does not produce cor- responding sphericity in the binary compound ; for the forms of extension belonging to the latter are said to be minuteness (a^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 1 I. e. according as they are atoms of earth, water, fire, or air. 2 Parima«d/ala, spherical is the technical term for the specific form of extension of the atoms, and, secondarily, for the atoms themselves. The latter must apparently be imagined as infinitely small spheres. Cp. Vaij. Sut. VII, 1, 20. 3 Viz. during the period of each pralaya. At that time all the atoms are isolated and motionless. 4 When the time for a new creation has come. 5 The &c. implies the activity of the Lord. 6 The inherent (material) cause of an atomic compound are the constituent atoms, the non-inherent cause the conjunction of those atoms, the operative causes the adVzsh/a and the Lord's activity which make them enter into conjunction. II ADHYAYA, 2 PADA, II. 383 admitted that the forms of extension belonging to quater- nary compounds are not minuteness and shortness, but bigness (mahattva) and length. The same happens * 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^eshika — cannot, on your own principles, object. Here the Vai^eshika will perhaps come forward with the following argumentation 2. 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.
3As 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 intelli- gence 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 1 I.e. in all cases the special form of extension of the effect depends not on the special extension of the cause, but on the number of atoms composing the cause (and thereby the effect). 2 In order to escape the conclusion that the non-acceptance of the doctrine of Brahman involves the abandonment of a funda- mental Vaireshika principle. 384 VEDANTA-S<JTRAS. 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 them- selves ; 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 pro- duced 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 1, and therefore do not originate forms of exten- sion 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/zabhug- (Ka/zada) themselves declare (Vaiy. 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, i, 10, 'The con- trary of this (the big) is the minute ; ' VII, 1, 17, ' Thereby length and shortness are explained 2 '). — 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.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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