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VEDÂNTA-SOTRAS.
16. And as it is not accepted, it is altogether disregarded.
Kapila's doctrine, although to be rejected on account of its being in conflict with Scripture and sound reasoning, yet recommends itself to the adherents of the Veda on some accounts—as e. g. its view of the existence of the effect in the cause. Kanada's theory, on the other hand, of which no part can be accepted and which is totally destitute of proof, cannot but be absolutely disregarded by all those who aim at the highest end of man. Here terminates the adhikarana of the big and long.'
17. Even on the aggregate with its two causes, there is non-establishment of that.
We so far have refuted the Vaiseshikas, who hold the doctrine of atoms constituting the general cause. Now the followers of Buddha also teach that the world originates from atoms, and the Satras therefore proceed to declare that on their view also the origination, course, and so on, of the world cannot rationally be accounted for. These Bauddhas belong to four different classes. Some of them hold that all outward things, which are either elements (bhata) or elemental (bhautika), and all inward things which are either mind (kitta) or mental (kaitta),-all these things consisting of aggregates of the atoms of earth, water, fire and air-are proved by means of Perception as well as Inference. Others hold that all external things, earth, and so on, are only to be inferred from ideas (vigñana). Others again teach that the only reality are ideas to which no outward things correspond; the (so-called) outward things are like the things seen in dreams. The three schools mentioned agree in holding that the things admitted by them have a momentary existence only, and do not allow that, in addition to the things mentioned, viz. elements and elemental things, mind and mental things, there are certain further independent entities such as ether, Self, and so on.-Others finally assert a universal void, i.e. the nonreality of everything.
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