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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1t in that case have a northern end, an eastern end, &c. 400 VEDANTA-S^JTRAS. 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 com- pound, 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 Vaueshika might pos- sibly raise here again) that things can be decomposed only by the separation of their parts1, 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 con- sequence 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 origi- nation 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. 1 8. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-estab- lishment of those (two aggregates). The reasons on account of which the doctrine of the 1 And that on that account the atoms which he considers as the ultimate simple constituents of matter cannot be decomposed. II ADHYAYA, 2 PADA, 1 8. 4OI VaLreshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi- nihilistic1). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.
2kas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi- nihilistic1). 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, vi^anavadin) ; and the opinion of those who maintain that everything is void (un- real; Nihilists, junyavadin 2). — We first controvert those 1 Because according to their opinion difference of size constitutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances. 2 The following notes on Bauddha doctrines are taken exclusively from the commentaries on the £ahkarabhashya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the SarvadanuraasazBgraha.— -The Nihilists are the Madhyamikas ; the Idealists are the YogaMras ; the Sautran- tikas and the Vaibhashikas together constitute the class of the Realists. — I subjoin the account given of those sects in the Brah- mavidyabhara^a. — Buddhasya hi madhyamika-yoga/Sara-sautran- tika-vaibhashikasam^ftakir ^atvara^ sishyak. Tatra buddhena prathamazrc yan prati sarva»z sunyam ity upadish/aw te madhya- mik&s te hi guru«a yathokta/^ tathaiva jraddhaya gnhitavanta iti krz'tva napakrzsh/a>$ punaj £a taduktasyarthasya buddhyanusa- re/zakshepasyakn'tatvan notkrzsh/abuddhaya iti madhyamika^. Anyais tu .nshyair guru#a sarvasunyatva upadish/e ^Mnatiriktasya sarvasya junyatvam astu nameti guruktir yoga iti bauddai^ pari- bhashitopeta^ tad upari £a £7zanasya tu .ranyatvaw na sa/rcbhavati tathatve ^agadandhyaprasahgat sunyasiddher apy asawbhavai £eti buddhamate a/$aratvena paribhashita akshepo*pi krz'ta iti yoga- £ara^, vi^anamatrastitvavadina^. Tadanantaram anyai^ jishyaiA [34] d d 402 VEDANTA-S^TRAS. 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 (kitta) or mental (£aitta).
3a^. Tadanantaram anyai^ jishyaiA [34] d d 402 VEDANTA-S^TRAS. 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 (kitta) or mental (£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' (skan- dha), the group of sensation (rupaskandha), the group of knowledge (vi^anaskandha), the group of feeling (vedand- skandha), the group of verbal knowledge (sam^Tzaskandha), and the group of impressions (sa^skaraskandha) x ; which pratitisiddhasya kathaw .mnyatvaztf vaktuw jakyam ato ^anavad vahy&rtho*pi satya ity ukte tarhi tathaiva so*stu, parazrc tu so *numeyo na tu pratyaksha ity ukte tathahgikrz'tyaivatf* jishyamatim anusn'tya kiyatparyantazra sutratf* bhavishyatiti tai^ przsh/am atas te sautrantika^. Anye punar yady aya#z gha/a iti pratitibalad vahyo*rtha upeyate tarhi tasyd eva pratiter aparokshatvat sa kathazrc paroksho*to vahyo*rtho na pratyaksha iti bMsM viruddh- ety akshipann atas te vaibhashika^. 1 The rupaskandha comprises the senses and their objects, colour, &c. ; the sense-organs were above called bhautika, they here re-appear as £aittika on account of their connexion with thought. Their objects likewise are classed as ^aittika in so far as they are perceived by the senses. — The vi^anaskandha comprises the series of self-cognitions (ahamaham ity alayavi^anapravaha^), according to all commentators ; and in addition, according to the Brahmavidydbharawa, the knowledge, determinate and indeterminate, of external things (savikalpakazrc nirvikalpakaw £a pravrz'ttivi^/za- nasam^/zitam). — The vedanaskandha comprises pleasure, pain, &c. —The samgTzaskandha comprises the cognition of things by their names (gaur ajva ityadi^abdasam^alpitapratyaya^, An. Gi. ; gaur a^va ityevaw n&mavirish/asavikalpaka# pratyaya^, Go. An. ; s&mgna, ya^adattadipadatadullekhi savikalpapratyayo v&, dvitiyapakshe vi^anapadena savikalpapratyayo na grahya^, Brahmavidyabh.). The sazrcskaraskandha comprises passion, aversion, &c, dharma and adharma. — Compare also the Bhamati. — The vi^anaskandha is £itta, the other skandhas £aitta. II ADHYAYA, 2 PADA, 1 8.
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.
1t in that case have a northern end, an eastern end, &c. 400 VEDANTA-S^JTRAS. 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 com- pound, 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 Vaueshika might pos- sibly raise here again) that things can be decomposed only by the separation of their parts1, 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 con- sequence 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 origi- nation 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. 1 8. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-estab- lishment of those (two aggregates). The reasons on account of which the doctrine of the 1 And that on that account the atoms which he considers as the ultimate simple constituents of matter cannot be decomposed. II ADHYAYA, 2 PADA, 1 8. 4OI VaLreshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi- nihilistic1). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.
2kas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi- nihilistic1). 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, vi^anavadin) ; and the opinion of those who maintain that everything is void (un- real; Nihilists, junyavadin 2). — We first controvert those 1 Because according to their opinion difference of size constitutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances. 2 The following notes on Bauddha doctrines are taken exclusively from the commentaries on the £ahkarabhashya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the SarvadanuraasazBgraha.— -The Nihilists are the Madhyamikas ; the Idealists are the YogaMras ; the Sautran- tikas and the Vaibhashikas together constitute the class of the Realists. — I subjoin the account given of those sects in the Brah- mavidyabhara^a. — Buddhasya hi madhyamika-yoga/Sara-sautran- tika-vaibhashikasam^ftakir ^atvara^ sishyak. Tatra buddhena prathamazrc yan prati sarva»z sunyam ity upadish/aw te madhya- mik&s te hi guru«a yathokta/^ tathaiva jraddhaya gnhitavanta iti krz'tva napakrzsh/a>$ punaj £a taduktasyarthasya buddhyanusa- re/zakshepasyakn'tatvan notkrzsh/abuddhaya iti madhyamika^. Anyais tu .nshyair guru#a sarvasunyatva upadish/e ^Mnatiriktasya sarvasya junyatvam astu nameti guruktir yoga iti bauddai^ pari- bhashitopeta^ tad upari £a £7zanasya tu .ranyatvaw na sa/rcbhavati tathatve ^agadandhyaprasahgat sunyasiddher apy asawbhavai £eti buddhamate a/$aratvena paribhashita akshepo*pi krz'ta iti yoga- £ara^, vi^anamatrastitvavadina^. Tadanantaram anyai^ jishyaiA [34] d d 402 VEDANTA-S^TRAS. 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 (kitta) or mental (£aitta).
3a^. Tadanantaram anyai^ jishyaiA [34] d d 402 VEDANTA-S^TRAS. 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 (kitta) or mental (£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' (skan- dha), the group of sensation (rupaskandha), the group of knowledge (vi^anaskandha), the group of feeling (vedand- skandha), the group of verbal knowledge (sam^Tzaskandha), and the group of impressions (sa^skaraskandha) x ; which pratitisiddhasya kathaw .mnyatvaztf vaktuw jakyam ato ^anavad vahy&rtho*pi satya ity ukte tarhi tathaiva so*stu, parazrc tu so *numeyo na tu pratyaksha ity ukte tathahgikrz'tyaivatf* jishyamatim anusn'tya kiyatparyantazra sutratf* bhavishyatiti tai^ przsh/am atas te sautrantika^. Anye punar yady aya#z gha/a iti pratitibalad vahyo*rtha upeyate tarhi tasyd eva pratiter aparokshatvat sa kathazrc paroksho*to vahyo*rtho na pratyaksha iti bMsM viruddh- ety akshipann atas te vaibhashika^. 1 The rupaskandha comprises the senses and their objects, colour, &c. ; the sense-organs were above called bhautika, they here re-appear as £aittika on account of their connexion with thought. Their objects likewise are classed as ^aittika in so far as they are perceived by the senses. — The vi^anaskandha comprises the series of self-cognitions (ahamaham ity alayavi^anapravaha^), according to all commentators ; and in addition, according to the Brahmavidydbharawa, the knowledge, determinate and indeterminate, of external things (savikalpakazrc nirvikalpakaw £a pravrz'ttivi^/za- nasam^/zitam). — The vedanaskandha comprises pleasure, pain, &c. —The samgTzaskandha comprises the cognition of things by their names (gaur ajva ityadi^abdasam^alpitapratyaya^, An. Gi. ; gaur a^va ityevaw n&mavirish/asavikalpaka# pratyaya^, Go. An. ; s&mgna, ya^adattadipadatadullekhi savikalpapratyayo v&, dvitiyapakshe vi^anapadena savikalpapratyayo na grahya^, Brahmavidyabh.). The sazrcskaraskandha comprises passion, aversion, &c, dharma and adharma. — Compare also the Bhamati. — The vi^anaskandha is £itta, the other skandhas £aitta. II ADHYAYA, 2 PADA, 1 8.
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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