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Atomism
forms is due to other causes.1" So if sphericity, etc., do not produce like-effects, it is due to their own nature. If it is the nature of sphericity, etc., not to produce like-effects, it may be the nature of Brahman to produce an unlike-effect, the nonintelligent world.
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As to the Vaiseṣika argument that on account of being sannidhya (nearness) of the effect to the cause producing above forms aņutva (minuteness), etc. these dimensions can produce that kind of dimension in the dyads, etc., and there being no such nearness to sphericity, it cannot produce such a sphericity in that effect, it is argued by Acarya Sankara that it is not correct to say so because when a new quality or a substance is produced, then all qualities exist in the cause by equality (samatā) or generality and the relation of inherence (samaväya). That is, "there is also the observed fact that from conjunction there originate substances belonging to a class different from that to which conjunction itself belongs. The doctrine that effects should belong to spring is too wide."2 The fallacious reasoning of the rule "just as the cause is, so the effect is produced" is come across in other place, as for example, the conjunction of thread is the cause of cloth, but the conjunction of thread is quality; cloth is not quality. Such is the Brahman; even being cetana (intelligent). there is no difficulty in the origination of the non-intelligent world."3
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Bhaskara has adopted this interpretation of the Sūtra "Mahaddirghavadva hrasva-parimaṇḍalābhyam". But Rāmānuja and Nimbārka maintain the view that this Sutra refutes the doctrine of atoms constituting the universal cause. If the atoms are composed of parts, there will arise the fallacy of 1. Kāraṇabhutvacca VS., VII. 1. 9; Ato viparitamaņu, Ibid., 10; Etena dirghatvahrasvate vyakhyāte, Ibid., 17. 2. Sarpirjatumadhucchiṣṭānāmagnisamyogadadravatvamadbhiḥ
samanyam-VS., II. 1.6.
3. Mahaddirghavadvā hrasvaparimandalabhyam
ŚBha. on BS., II. 2. 11.
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