Systems of Indian Philosophy

Author(s): Virchand R Gandhi
Publisher: Mahavir Jain Vidyalay

Page 61

THE SYSTEMS OF INDIAN PHILOSOPHY
5. Kapila's theory is strictly a theory of evolution. He says : Megat aglia: --A thing is not made out of nothing'. अवस्तुनोऽभावात् वस्तुसिद्धिर्भावोत्पत्तिर्न संभवति-It is not possible that out of nothing, i.e. out of a non-entity a thing should be made, i.e. an entity should arise. यद्यमावात् मावोत्पत्तिस्तर्हि कारणरूपं कायें दृश्यत इति जगतोऽप्यवस्तुत्वं स्यात्If an entity were to arise out of a non-entity, then since the character of a cause is visible in its product, the world also will be unreals. When the Vedantist
-the monist or the idealist–tells Kapila, 'Let the world too be unreal, what harm is that to us ?', he replies : अबाधात् अदुष्टकारणजन्यत्वाच नावस्तुत्वम्-The world is not unreal because there is no fact contradictory to its reality and because it is not the false result of depraved causes (leading to a belief in what ought not to be believed) 6. et caraffa a ac mala UTI ara, a 979 ta gay arafa Free 49 3779647/a: PIR-When there is the notion in regard to a shell of a pearl-oyster (which sometimes glitters like silver) that it is silver, its being silver is contradicted by the subsequent and more correct cognition that this is not silver. But in the case in question that of the world regarded as a reality, no one ever has the cognition “this world is not in the shape of an entity", by which cognition if any one ever really had such its being an entity might be opposed?. Jerusale est à 79 alfaclara पीतशंखज्ञानं कस्यचित् , अत्र च जगद्ज्ञानस्य सर्वेषां सर्वदा सत्त्वान दोषोऽस्तिAnd it is held that that is false which is the result of a depraved cause, e.g. someone's cognition of a white conch-shell as yellow, through such a fault as the jaundice which depraves his eye-sight. But in the case
4. SS 1.78 5. Ani. 1.78 6. SS 1.79 7. Ani. 1.79