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TATTVA-KAUMUDI
[X Vild
( constituent ) atoms.* And in as much as all the Manifest along with its properties, being produced out of the Manifest what is the use of postulating an Unmanifest, an imperceptible Entity ( in the form of Nature ? )" We reply--
Karika XV (1) Because of the finite nature of specific objects,
(11) because of homogeneity, (111) because Reply-we must postulate an Un- of evolution being due to the efficiency manifested Reali- of the cause, (iv) because of separation ty-reasons given between cause and its product, and because of the merging of the whole world (of effects ), --there is the Unmanifest as the cause ( next Karikā). (112) “Of specific objects" i. e., of the products
in the shape of the Great Principle and the First proof of the existence of rest--the cause, root-cause is the UnmaniPraksti. Since fest (Nature ). Why so ?-(iv) “because tion of cause and
ord of the separation between the cause and effect effect, and reunion and because of the merging of the whole of the whole Universe
Universe";-It has been established that the effect is already existent in its cause ; the
there 28 separa
# The atomic theory of Kanada and Gautama may be thus summed up-In the beginning there existed only atoms of various substances (Earth. Water, Fire and Air ) besides, of course, Akās'a, etc., which are in themselves eternal. These various atoms were respectively en. dued with four different sets of properties, latter'y perceived in their compounds By some agency or other mainly that of Adrsta, the Unseen ( Fate )--all homogeneous atoms combine, one with one, into couples and thus form binary compounds, which latter again combining in the same manner, but three at a time, give rise to tertiary com. pounds, and so on to the various objects of perception. These atoms are declared to be without extension in space, or else, they could not be permanent But as far as I know, no Navyāyika has even yet tried to show how two things devoid of extension, can combine point which affords the strongest handle to Sankarācārya in his refutation of the atomic theory. See s'āriraka-Bhasya on the Brahma-Sutras II 11-12-17.
