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TATTVASANGRAHA: CHAPTER XXIIT.
various divisions of Time-Seconds, Minutes and so forth ;-in the same manner, in the case of Atoms, even though there is surrounding of one Atom by many Atoms, there would be no parts in the Atom, due to the facings in Space."
This is not right. As a matter of fact, there is no real immediate sequence between the Present Moment and the Past and Future Moments; because at that moment, these latter are non-existent; and there can be no real sequence to what is non-existent. All that is possible is that, because there can be no relation of Cause and Effect between things existing at the same moment, therefore through that relation the existence of the Past and Future Moments is implied and assumed ;-just as there is assumption of Prior and Posterior Non-existence. In the case of Atoms however, there cannot be any such assumption of sequence in space; as in that case, no aggregation would be possible.
Then again, it cannot be right to regard things as without cause ; for if they were so, they would be always there.
Even the person who admits the “illusory' character of things, must regard all things as with cars. And when they are with cause, it is not right that the Cause and Effect should exist at the same moment; nor can the Cause be non-existent before the Effect, as, in that case, it could not have the requisite potenoy; after the appearance of the Effect, there would be no use for the Cause. Henco it must be admitted that all Causes exist before the Effect. This idea has been thus expressed – Previous to the Effect if the Cause is non-existent, it can have no potency; after the Effect, there is no use for it; hence all causes must have existence prior to the Effect; hence no Object can exist along with its cognition:
Thus, even when all things are without parts, the existence of some sort of sequence in time stands to reason; but how could there be any sequence in space, if there were no parts? This is the point that is urged.
If, even in the absence of parts, there were sequence in space, then there could be auch sequence in the case of Mind and Mental effects also ; as there would be no difference between the two cases, as already pointed out above.
"There is difference due to corporeality."
Not so; as in the absence of parts, there cannot be corporeality also. So this explanation means nothing more than the assertion of the presence of parts. There is no other point of difference. So there is nothing in this.
Thus then, in the case of all things, it is only sequence in time that has some basis in reason; anything more than that, in the shape of sequence in space, is not possible except when there are parts. Hence it is a per. fectly correct statement that where there is diversity of facings in Space, the thing cannot be one'-Wo desist from further labouring of this point.(1990-1992)
On this subject, some people argue as follows:--"Under the circumstances, Atoms may be regarded as being minuter points of Space itself; and if parts of these would have to be assumed, those parts age.in would consist in the still minuter points of Space; even though this may involve an infinite
