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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Here terminates the adhikara^a of ' the impossibility of construction.' 10. Or in the same way as the big and long from the short and the atomic. We have shown that the theory of the Pradhana being the universal cause is untenable, since it rests on fallacious arguments, and suffers from inner contradictions. We shall now prove that the view of atoms constituting the universal cause is untenable likewise. ' Or in the same way as the big and long from the short and the atomic/ — ' Is unten- able ' must be supplied from the preceding Sutra ; ' or ' has to be taken in the sense of c and.' The sense of the Sutra is — in the same way as the big and long, i.e. as the theory of ternary compounds originating from the short and the atomic, i.e. from binary compounds and simple atoms is untenable, so everything else which they (the VaLreshikas) maintain is untenable ; or, in other words — as the theory of the world originating from atoms through binary compounds is untenable, so everything else is likewise untenable. — Things consisting of parts, as e. g. a piece of cloth, are pro- duced by their parts, e.g. threads, being joined by means of the six sides which are parts of those parts. Analogously the atoms also must be held to originate binary compounds in the way of combining by means of their six sides ; for if the atoms possessed no distinction of parts (and hence filled no space), a group of even a thousand atoms would not differ in extension from a single atom, and the different kinds of extension — minuteness, shortness, bigness, length, &c. — would never emerge. If, on the other hand, it is ad- mitted that the atoms also have distinct sides, they have parts and are made up of those parts, and those parts again are made up of their parts, and so on in infinitum, — But, the Vaueshika may object, the difference between a mustard seed and a mountain is due to the paucity of the constituent 496 vedAnta-sCtras. parts on the one hand, and their multitude on the other. If, now, it be held that the atom itself contains an infinity of parts, the mustard seed and the mountain alike will contain an infinity of parts, and thus their inequality cannot be accounted for. We must therefore assume that there is a limit of subdivision (i.e. that there are real atoms which do not themselves consist of parts). — Not so, we reply. If the atoms did not possess distinct parts, there could originate no extension greater than the extension of one atom (as already shown), and thus neither mustard seed nor mountain would ever be brought about. — But what, then, are we to do to get out of this dilemma? — You have only to accept the Vedic doctrine of the origina- tion of the world !
2— But what, then, are we to do to get out of this dilemma? — You have only to accept the Vedic doctrine of the origina- tion of the world ! Others explain the above Sutra as meant to refute an objection against the doctrine of Brahman being the general cause. But this does not suit the arrangement of the Sutras, and would imply a meaningless iteration. The objections raised by some against the doctrine of Brahman have been disposed of in the preceding pada, and the pre- sent pada is devoted to the refutation of other theories. And that the world admits of being viewed as springing from an intelligent principle such as Brahman was shown at length under II, 1,4. The sense of the Sutra, therefore, is none other than what we stated above. — But what are those other untenable views to which the Sutra refers? — To this question the next Sutra replies. 11. On both assumptions also there is no motion, and thence non-being (of the origination of the world). The atomic theory teaches that the world is produced by the successive formation of compounds, binary, ternary, and so on, due to the aggregation of atoms — such aggrega- tion resulting from the motion of the atoms. The primary motion of the atoms — which are the cause of the origination of the entire world — is assumed to be brought about by the unseen principle (adrzsh/a), ' The upward flickering of fire, the sideway motion of air, the primary motion on the part II ADHYAYA, 2 PADA, II. 497
3The primary motion of the atoms — which are the cause of the origination of the entire world — is assumed to be brought about by the unseen principle (adrzsh/a), ' The upward flickering of fire, the sideway motion of air, the primary motion on the part II ADHYAYA, 2 PADA, II. 497 of atoms and of the manas are caused by the unseen prin- ciple.'— Is then, we ask, this primary motion of the atoms caused by an adrzsh/a residing in them, or by an adr/sh/a residing in the souls ? Neither alternative is possible. For the unseen principle which is originated by the good and evil deeds of the individual souls cannot possibly reside in the atoms ; and if it could, the consequence would be that the atoms would constantly produce the world. Nor again can the adrzsh/a residing in the souls be the cause of motion originating in the atoms. — Let it then be assumed that motion originates in the atoms, owing to their being in contact with the souls in which the adrzsh/a abides! — If this were so, we reply, it would follow that the world would be permanently created, for the adrzsh/a of the souls forms an eternal stream. — But the adrzsh/a requires to be matured in order to produce results. The adrzsh/as of some souls come to maturity in the same state of existence in which the deeds were performed ; others become mature in a sub- sequent state of existence only; and others again do not become mature before a new Kalpa has begun. It is owing to this dependence on the maturation of the adrzsh/as that the origination of the world does not take place at all times. — But this reasoning also we cannot admit. For there is nothing whatever to establish the conclusion that all the different adrzsh/as which spring from the manifold actions performed at different times, without any previous agree- ment, by the infinite multitude of individual Selfs should reach a state of uniform maturation at one and the same moment of time (so as to give rise to a new creation). Nor does this view of yours account for the fact of the entire world being destroyed at the same time, and re- maining in a state of non-maturation for the period of a dviparardha. — Nor can you say that the motion of the atoms is due to their conjunction with (souls whose) adrzsh/a possesses certain specific qualities imparted to them by the will of the Lord ; for by mere inference the existence of a Lord cannot be proved, as we have shown under I, I. The origin of the world cannot, therefore, be due to any action on the part of the atoms. [48] K k 49§ VEDANTA-SUTRAS. 12. And because owing to the acknowledgment of samavaya, there results a regressus in infinitum from equality.
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.
1Here terminates the adhikara^a of ' the impossibility of construction.' 10. Or in the same way as the big and long from the short and the atomic. We have shown that the theory of the Pradhana being the universal cause is untenable, since it rests on fallacious arguments, and suffers from inner contradictions. We shall now prove that the view of atoms constituting the universal cause is untenable likewise. ' Or in the same way as the big and long from the short and the atomic/ — ' Is unten- able ' must be supplied from the preceding Sutra ; ' or ' has to be taken in the sense of c and.' The sense of the Sutra is — in the same way as the big and long, i.e. as the theory of ternary compounds originating from the short and the atomic, i.e. from binary compounds and simple atoms is untenable, so everything else which they (the VaLreshikas) maintain is untenable ; or, in other words — as the theory of the world originating from atoms through binary compounds is untenable, so everything else is likewise untenable. — Things consisting of parts, as e. g. a piece of cloth, are pro- duced by their parts, e.g. threads, being joined by means of the six sides which are parts of those parts. Analogously the atoms also must be held to originate binary compounds in the way of combining by means of their six sides ; for if the atoms possessed no distinction of parts (and hence filled no space), a group of even a thousand atoms would not differ in extension from a single atom, and the different kinds of extension — minuteness, shortness, bigness, length, &c. — would never emerge. If, on the other hand, it is ad- mitted that the atoms also have distinct sides, they have parts and are made up of those parts, and those parts again are made up of their parts, and so on in infinitum, — But, the Vaueshika may object, the difference between a mustard seed and a mountain is due to the paucity of the constituent 496 vedAnta-sCtras. parts on the one hand, and their multitude on the other. If, now, it be held that the atom itself contains an infinity of parts, the mustard seed and the mountain alike will contain an infinity of parts, and thus their inequality cannot be accounted for. We must therefore assume that there is a limit of subdivision (i.e. that there are real atoms which do not themselves consist of parts). — Not so, we reply. If the atoms did not possess distinct parts, there could originate no extension greater than the extension of one atom (as already shown), and thus neither mustard seed nor mountain would ever be brought about. — But what, then, are we to do to get out of this dilemma? — You have only to accept the Vedic doctrine of the origina- tion of the world !
2— But what, then, are we to do to get out of this dilemma? — You have only to accept the Vedic doctrine of the origina- tion of the world ! Others explain the above Sutra as meant to refute an objection against the doctrine of Brahman being the general cause. But this does not suit the arrangement of the Sutras, and would imply a meaningless iteration. The objections raised by some against the doctrine of Brahman have been disposed of in the preceding pada, and the pre- sent pada is devoted to the refutation of other theories. And that the world admits of being viewed as springing from an intelligent principle such as Brahman was shown at length under II, 1,4. The sense of the Sutra, therefore, is none other than what we stated above. — But what are those other untenable views to which the Sutra refers? — To this question the next Sutra replies. 11. On both assumptions also there is no motion, and thence non-being (of the origination of the world). The atomic theory teaches that the world is produced by the successive formation of compounds, binary, ternary, and so on, due to the aggregation of atoms — such aggrega- tion resulting from the motion of the atoms. The primary motion of the atoms — which are the cause of the origination of the entire world — is assumed to be brought about by the unseen principle (adrzsh/a), ' The upward flickering of fire, the sideway motion of air, the primary motion on the part II ADHYAYA, 2 PADA, II. 497
3The primary motion of the atoms — which are the cause of the origination of the entire world — is assumed to be brought about by the unseen principle (adrzsh/a), ' The upward flickering of fire, the sideway motion of air, the primary motion on the part II ADHYAYA, 2 PADA, II. 497 of atoms and of the manas are caused by the unseen prin- ciple.'— Is then, we ask, this primary motion of the atoms caused by an adrzsh/a residing in them, or by an adr/sh/a residing in the souls ? Neither alternative is possible. For the unseen principle which is originated by the good and evil deeds of the individual souls cannot possibly reside in the atoms ; and if it could, the consequence would be that the atoms would constantly produce the world. Nor again can the adrzsh/a residing in the souls be the cause of motion originating in the atoms. — Let it then be assumed that motion originates in the atoms, owing to their being in contact with the souls in which the adrzsh/a abides! — If this were so, we reply, it would follow that the world would be permanently created, for the adrzsh/a of the souls forms an eternal stream. — But the adrzsh/a requires to be matured in order to produce results. The adrzsh/as of some souls come to maturity in the same state of existence in which the deeds were performed ; others become mature in a sub- sequent state of existence only; and others again do not become mature before a new Kalpa has begun. It is owing to this dependence on the maturation of the adrzsh/as that the origination of the world does not take place at all times. — But this reasoning also we cannot admit. For there is nothing whatever to establish the conclusion that all the different adrzsh/as which spring from the manifold actions performed at different times, without any previous agree- ment, by the infinite multitude of individual Selfs should reach a state of uniform maturation at one and the same moment of time (so as to give rise to a new creation). Nor does this view of yours account for the fact of the entire world being destroyed at the same time, and re- maining in a state of non-maturation for the period of a dviparardha. — Nor can you say that the motion of the atoms is due to their conjunction with (souls whose) adrzsh/a possesses certain specific qualities imparted to them by the will of the Lord ; for by mere inference the existence of a Lord cannot be proved, as we have shown under I, I. The origin of the world cannot, therefore, be due to any action on the part of the atoms. [48] K k 49§ VEDANTA-SUTRAS. 12. And because owing to the acknowledgment of samavaya, there results a regressus in infinitum from equality.
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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