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VEDÂNTA-SOTRAS.
causes of the original action (by which the world is produced).- If, in the second place, the unseen principle is assumed as the cause of the original motion of the atoms, we ask: Is this unseen principle to be considered as inhering in the soul or in the atom? In both cases it cannot be the cause of motion in the atoms, because it is nonintelligent. For, as we have shown above in our examination of the Sankhya system, a non-intelligent thing which is not directed by an intelligent principle cannot of itself either act or be the cause of action, and the soul cannot be the guiding principle of the adrishta because at the time of pralaya its intelligence has not yet arisen". If, on the other hand, the unseen principle is supposed to inhere in the soul, it cannot be the cause of motion in the atoms, because there exists no connexion of it with the latter. If you say that the soul in which the unseen principle inheres is connected with the atoms, then there would result, from the continuity of connexion ?, continuity of action, as there is no other restricting principle.—Hence, there being no definite cause of action, original action cannot take place in the atoms; there being no action, conjunction of the atoms which depends on action cannot take place; there being no conjunction, all the effects depending on it, viz. the formation of binary atomic compounds, &c., cannot originate.
How, moreover, is the conjunction of one atom with another to be imagined ? Is it to be total interpenetration of the two or partial conjunction ? If the former, then no increase of bulk could take place, and consequently atomic size only would exist; moreover, it would be contrary to what is observed, as we see that conjunction takes place between substances having parts (pradesa). If the latter, it would follow that the atoms are composed of parts.—Let then the atoms be imagined to consist of parts.-If so, imagined things being unreal, the conjunction also of the atoms would be unreal and thus could not be the non
1 According to the Vaiseshikas intelligence is not essential to the soul, but a mere adventitious quality arising only when the soul is joined to an internal organ.
* The soul being all-pervading.
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