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VEDÂNTA-SOTRAS.
pared to the filaments of which they are made up. Therefore the atoms also which the Vaiseshikas admit to have colour, &c. must have causes compared to which they are gross and non-permanent. Hence that reason also which Kanada gives for the permanence of the atoms (IV, I, 1, 'that which exists without having a cause is permanent ') does not apply at all to the atoms because, as we have shown just now, the atoms are to be considered as having a cause.— The second reason also which Kanada brings forward for the permanency of the atoms, viz. in IV, 1, 4, 'the special negation implied in the term noneternal would not be possible?' (if there did not exist something eternal, viz. the atoms), does not necessarily prove the permanency of the atoms; for supposing that there exists not any permanent thing, the formation of a negative compound such as 'non-eternal' is impossible. Nor does the existence of the word 'non-permanent' absolutely presuppose the permanency of atoms; for there exists (as we Vedântins maintain) another permanent ultimate Cause, viz. Brahman. Nor can the existence of anything be established merely on the ground of a word commonly being used in that sense, since there is room for common use only if word and matter are well-established by some other means of right knowledge.—The third reason also given in the Vais. Sûtras (IV, 1, 5) for the permanency of the atoms (and Nescience') is unavailing. For if we explain that Sûtra to mean 'the non-perception of those actually existing causes whose effects are seen is Nescience,' it would follow that the binary atomic compounds also are permanent ? And if we tried to escape from that difficulty by including (in the explanation of the Sûtra as given above) the qualification there being absence of (originating) sub
Our Vaiseshika-sûtras read pratishedhabhavah;' but as all MSS. of Sankara have 'pratishedhâbhâvah' I have kept the latter reading and translated according to Anandagiri's explanation: Karyam anityam iti kârye viseshato nityatvanishedho na syâd yadi kârane-py anityatvam atos nûnâm kârandnám nityateti sâtrârthah.
? Because they also are not perceptible; the ternary aggregates, the so-called trasarenus, constituting the minima perceptibilia.
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