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VEDÂNTA-SOTRAS.
against the Sânkhya, and at present we have to do with the Vaiseshika.—But, already once before (II, 1, 3) a line of argument equally applicable to a second case was simply declared to extend to the latter also; (why then do you not simply state now that the arguments used to defeat the Sankhya are equally valid against the Vaiseshika ?)— Because here, we reply, at the beginning of the examination of the Vaiseshika system we prefer to discuss the point with arguments specially adapted to the doctrine of the Vaiseshikas.
12. In both cases also in the cases of the adrishta inhering either in the atoms or the soul) action (of the atoms) is not (possible); hence absence of that (viz. creation and pralaya).
The Sûtrakâra now proceeds to refute the doctrine of atoms being the cause of the world.-- This doctrine arises in the following manner. We see that all ordinary substances which consist of parts as, for instance, pieces of cloth originate from the substances connected with them by the relation of inherence, as for instance threads, conjunction co-operating (with the parts to form the whole). We thence draw the general conclusion that whatever consists of parts has originated from those substances with which it is connected by the relation of inherence, conjunction cooperating. That thing now at which the distinction of whole and parts stops and which marks the limit of division into minuter parts is the atom.—This whole world, with its mountains, oceans, and so on, is composed of parts; because it is composed of parts it has a beginning and an endl; an effect may not be assumed without a cause; therefore the atoms are the cause of the world. Such is Kanada's doctrine.-As we observe four elementary substances consisting of parts, viz. earth, water, fire, and air (wind), we have to assume four different kinds of atoms. These atoms marking the limit of subdivision into minuter parts can
1 Like other things, let us say a piece of cloth, which consists of parts.
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