Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1724
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516
VEDÂNTA-SOTRAS.
lent to the declaration, everything is being,' for your statement also can only mean that everything that exists is capable of abiding in a certain condition (which you call 'Nothing'). The absolute Nothingness you have in mind cannot thus be established in any way. Moreover, he who tries to establish the tenet of universal Nothingness can attempt this in so far only as, through some means of knowledge, he has come to know Nothingness, and he must therefore acknowledge the truth of that means. For if it were not true it would follow that everything is real. The view of general Nothingness is thus altogether incapable of proof.--Here terminates the adhikarana of 'unprovedness in every way.'
31. Not so, on account of the impossibility in one,
The Bauddhas have been refuted. As now the Gainas also hold the view of the world originating from atoms and similar views, their theory is reviewed next.—The Gainas hold that the world comprises souls (giva), and non-souls (agiva), and that there is no Lord. The world further comprises six substances (dravya), viz. souls (stva), merit (dharma), demerit (adharma), bodies (pudgala), time (kala), and space (akása). The souls are of three different kinds—bound in the state of bondage), perfected by Yoga (Yogasiddha), and released (mukta). 'Merit' is that particular world-pervading substance which is the cause of the motion of all things moving ; demerit' is that all-pervading substance which is the cause of stationariness, 'Body' is that substance which possesses colour, smell, taste, and touch. It is of two kinds, atomic or compounded of atoms; to the latter kind belong wind, fire, water, earth, the bodies of living creatures, and so on. 'Time' is a particular atomic substance which is the cause of the current distinction of past, present, and future. "Space' is one, and of infinite extent. From among these substances those which are not atomic are comprehended under the term 'the five astikayas (existing bodies) '—the astikaya of souls, the astikaya of merit, the astikaya of demerit, the astikaya of matter, the astikaya of space. This term "astikaya' is applied to
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