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The Conception of Matter in Jaina Philosophy
from the minute and short dyads, just so a non-intelligent Universe (acetana jagat) may spring forth from the intelligent Brahman. 1
As to the point of the Vaisesikas that the dyad because of being pervaded by another dimensions, parimāņdalya (sphericity) of atom cannot produce another parimāņdalya (sphericity) in it (dvyaņuka), i. e. dyads and triads are endowed with qualities opposed in nature to those of the cause (atom), so that qualities of the cause, being over powered, do not appear in the effect, but non-intelligence is not a quality opposed in nature to intelligence, but its very negation. So there is nothing to prevent the Brahman from reproducing its quality of intelligence in the Universe', Acārya Sankara replies that it is not proper to say that the cases are parallel, for, according to the Vaisesika view, even the effect being started, an atom remains attributeless for a moment during this period, i. e. before getting affected by other atoms. Parimāndalya at this moment can produce itself another parimāņdalya in the effect. That is to say, if the qualities of sphericity and so on, existing in the cause, do not produce corresponding effects, it is the same with intelligence. Endowment with other qualities does not modify the power of originating effects which belongs to sphericity, for it is admitted that the substance produced remains for a moment devoid of qualities, and only after that moment other qualities begin to come into existence.
If it is argued by the Vajśeşikas that parimāņdalya (sphericity), because of being engaged to produce other dimensionsminute, etc., cannot produce kindred dimension in the dyad, then it is also not justified to say because there are other causes in the origin of other forms (dimensions) like anutva (minuteness) and hrasvatva (shortness) and great and long, not sphericity, according to the Vaiseșika sūtra. "The origin of other
1. ŚBhā., on BS., II, 2. 11.
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