Part 48
Here the Sâ@nkhya again brings a countercharge--The system of the Vedântins also, he says, must be declared to be objectionable; for it does not admit that that which suffers and that which causes suffering[336] are different classes of things (and thereby renders futile the well-established distinction of causes of suffering and suffering beings). For those who admit the one Brahman to be the Self of everything and the cause of the whole world, have to admit also that the two attributes of being that which causes suffering and that which suffers belong to the one supreme Self (not to different classes of beings). If, then, these two attributes belong to one and the same Self, it never can divest itself of them, and thus Scripture, which teaches perfect knowledge for the purpose of the cessation of all suffering, loses all its meaning. For--to adduce a parallel case--a lamp as long as it subsists as such is never divested of the two qualities of giving heat and light. And if the Vedântin should adduce the case of water with its waves, ripples, foam, &c.[337], we remark that there also the waves, &c. constitute attributes of the water which remain permanently, although they by turns manifest themselves, and again enter into the state of non-manifestation; hence the water is never really destitute of waves, not any more than the lamp is ever destitute of heat and light.--That that which causes suffering, and that which suffers constitute different classes of things is, moreover, well known from ordinary experience. For (to consider the matter from a more general point of view) the person desiring and the thing desired[338] are understood to be separate existences. If the object of desire were not essentially different and separate from the person desiring, the state of being desirous could not be ascribed to the latter, because the object with reference to which alone he can be called desiring would already essentially be established in him (belong to him). The latter state of things exists in the case of a lamp and its light, for instance. Light essentially belongs to the lamp, and hence the latter never can stand in want of light; for want or desire can exist only if the thing wanted or desired is not yet obtained.
(And just as there could be no desiring person, if the object of desire and the desiring person were not essentially separate), so the object of desire also would cease to be an object for the desiring person, and would be an object for itself only. As a matter of fact, however, this is not the case; for the two ideas (and terms), 'object of desire' and 'desiring person,' imply a relation (are correlative), and a relation exists in two things, not in one only. Hence the desiring person and the object of desire are separate.--The same holds good with regard to what is not desired (object of aversion; anartha) and the non-desiring person (anarthin).
An object of desire is whatever is of advantage to the desiring person, an object of aversion whatever is of disadvantage; with both one person enters into relation by turns. On account of the comparative paucity of the objects of desire, and the comparative multitude of the objects of aversion, both may be comprised under the general term, 'object of aversion.' Now, these objects of aversion we mean when we use the term 'causes of suffering,' while by the term 'sufferer' we understand the soul which, being one, enters into successive relations with both (i.e. the objects of desire and the objects of aversion). If, then, the causes of suffering and the sufferer constitute one Self (as the Vedânta teaches), it follows that final release is impossible.--But if, on the other hand, the two are assumed to constitute separate classes, the possibility of release is not excluded, since the cause of the connexion of the two (viz. wrong knowledge) may be removed.
All this reasoning--we, the Vedântins, reply--is futile, because on account of the unity of the Self the relation, whose two terms are the causes of suffering, and the sufferer cannot exist (in the Self).--Our doctrine would be liable to your objection if that which causes suffering and that which suffers did, while belonging to one and the same Self, stand to each other in the relation of object and subject. But they do not stand in that relation just because they are one. If fire, although it possesses different attributes, such as heat and light, and is capable of change, does neither burn nor illumine itself since it is one only; how can the one unchangeable Brahman enter with reference to itself into the relation of cause of suffering and sufferer?--Where then, it may be asked, does the relation discussed (which after all cannot be denied altogether) exist?--That, we reply, is not difficult to see[339]. The living body which is the object of the
## action of burning is the sufferer; the sun, for instance, is a cause of
suffering (burning).--But, the opponent rejoins, burning is a pain, and as such can affect an intelligent being only, not the non-intelligent body; for if it were an affection of the mere body, it would, on the destruction of the body, cease of itself, so that it would be needless to seek for means to make it cease.--But it is likewise not observed, we reply, that a mere intelligent being destitute of a body is burned and suffers pain.--Nor would you (the Sâ@nkhya) also assume that the affection called burning belongs to a mere intelligent being. Nor can you admit[340] a real connexion of the soul and the body, because through such a connexion impurity and similar imperfections would attach to the soul[341]. Nor can suffering itself be said to suffer. And how then, we ask, can you explain the relation existing between a sufferer and the causes of suffering? If (as a last refuge) you should maintain that the sattva-gu/n/a is that which suffers, and the gu/n/a called passion that which causes suffering, we again object, because the intelligent principle (the soul) cannot be really connected with these two[342]. And if you should say that the soul suffers as it were because it leans towards[343] the sattva-gu/n/a, we point out that the employment of the phrase, 'as it were,' shows that the soul does not really suffer.
If it is understood that its suffering is not real, we do not object to the phrase 'as it were[344].' For the amphisbena also does not become venomous because it is 'a serpent as it were' ('like a serpent'), nor does the serpent lose its venom because it is 'like an amphisbena.' You must therefore admit that the relation of causes of suffering and of sufferers is not real, but the effect of Nescience. And if you admit, that, then my (the Vedântic) doctrine also is free from objections[345].
But perhaps you (the Sâ@nkhya) will say that, after all, suffering (on the part of the soul) is real[346]. In that case, however, the impossibility of release is all the more undeniable[347], especially as the cause of suffering (viz. the pradhâna) is admitted to be eternal.--And if (to get out of this difficulty) you maintain that, although the potentialities of suffering (on the part of the soul) and of causing suffering (on the part of the pradhâna) are eternal, yet suffering, in order to become actual, requires the conjunction of the two--which conjunction in its turn depends on a special reason, viz. the non-discrimination of the pradhâna by the soul--and that hence, when that reason no longer exists, the conjunction of the two comes to an absolute termination, whereby the absolute release of the soul becomes possible; we are again unable to accept your explanation, because that on which the non-discrimination depends, viz. the gu/n/a, called Darkness, is acknowledged by you to be eternal.
And as[348] there is no fixed rule for the (successive) rising and sinking of the influence of the particular gu/n/as, there is also no fixed rule for the termination of the cause which effects the conjunction of soul and pradhâna (i.e. non-discrimination); hence the disjunction of the two is uncertain, and so the Sâ@nkhyas cannot escape the reproach of absence of final release resulting from their doctrine. To the Vedântin, on the other hand, the idea of final release being impossible cannot occur in his dreams even; for the Self he acknowledges to be one only, and one thing cannot enter into the relation of subject and object, and Scripture, moreover, declares that the plurality of effects originates from speech only. For the phenomenal world, on the other hand, we may admit the relation of sufferer and suffering just as it is observed, and need neither object to it nor refute it.
Herewith we have refuted the doctrine which holds the pradhâna to be the cause of the world. We have now to dispose of the atomic theory.
We begin by refuting an objection raised by the atomists against the upholders of Brahman.--The Vai/s/eshikas argue as follows: The qualities which inhere in the substance constituting the cause originate qualities of the same kind in the substance constituting the effect; we see, for instance, that from white threads white cloth is produced, but do not observe what is contrary (viz. white threads resulting in a piece of cloth of a different colour). Hence, if the intelligent Brahman is assumed as the cause of the world, we should expect to find intelligence inherent in the effect also, viz. the world. But this is not the case, and consequently the intelligent Brahman cannot be the cause of the world.--This reasoning the Sûtrakâra shows to be fallacious, on the ground of the system of the Vai/s/eshikas themselves.
II. Or (the world may originate from Brahman) as the great and the long originate from the short and the atomic.
The system of the Vai/s/eshikas is the following:--The atoms which possess, according to their special kind[349], the qualities of colour, &c., and which are of spherical form[350], subsist during a certain period[351] without producing any effects[352]. After that, the unseen principle (ad/ri/sh/ta/), &c.[353], acting as operative causes and conjunction constituting the non-inherent cause[354], they produce the entire aggregate of effected things, beginning with binary atomic compounds. At the same time the qualities of the causes (i.e. of the simple atoms) produce corresponding qualities in the effects. Thus, when two atoms produce a binary atomic compound, the special qualities belonging to the simple atoms, such as white colour, &c., produce a corresponding white colour in the binary compound. One special quality, however, of the simple atoms, viz. atomic sphericity, does not produce corresponding sphericity in the binary compound; for the forms of extension belonging to the latter are said to be minuteness (a/n/utva) and shortness. And, again, when two binary compounds combining produce a quaternary atomic compound, the qualities, such as whiteness, &c., inherent in the binary compounds produce corresponding qualities in the quaternary compounds; with the exception, however, of the two qualities of minuteness and shortness. For it is admitted that the forms of extension belonging to quaternary compounds are not minuteness and shortness, but bigness (mahattva) and length. The same happens[355] when many simple atoms or many binary compounds or a simple atom and a binary compound combine to produce new effects.
Well, then, we say, just as from spherical atoms binary compounds are produced, which are minute and short, and ternary compounds which are big and long, but not anything spherical; or as from binary compounds, which are minute and short, ternary compounds, &c., are produced which are big and long, not minute and short; so this non-intelligent world may spring from the intelligent Brahman. This is a doctrine to which you--the Vai/s/eshika--cannot, on your own principles, object.
Here the Vai/s/eshika will perhaps come forward with the following argumentation[356]. As effected substances, such as binary compounds and so on, are engrossed by forms of extension contrary to that of the causal substances, the forms of extension belonging to the latter, viz. sphericity and so on, cannot produce similar qualities in the effects. The world, on the other hand, is not engrossed by any quality contrary to intelligence owing to which the intelligence inherent in the cause should not be able to originate a new intelligence in the effect. For non-intelligence is not a quality contrary to intelligence, but merely its negation. As thus the case of sphericity is not an exactly parallel one, intelligence may very well produce an effect similar to itself.
This argumentation, we rejoin, is not sound. Just as the qualities of sphericity and so on, although existing in the cause, do not produce corresponding effects, so it is with intelligence also; so that the two cases are parallel so far. Nor can the circumstance of the effects being engrossed by a different form of extension be alleged as the reason of sphericity, &c. not originating qualities similar to themselves; for the power of originating effects belongs to sphericity, &c. before another form of extension begins to exist. For it is admitted that the substance produced remains for a moment devoid of qualities, and that thereupon only (i.e. after that moment) its qualities begin to exist. Nor, again, can it be said that sphericity, &c. concentrate their activity on originating other forms of extension[357], and therefore do not originate forms of extension belonging to the same class as their own; for it is admitted that the origin of other forms is due to other causes; as the Sûtras of Ka/n/abhuj (Ka/n/âda) themselves declare (Vai/s/. Sût. VII, 1, 9, 'Bigness is produced from plurality inherent in the causes, from bigness of the cause and from a kind of accumulation;' VII, 1, 10, 'The contrary of this (the big) is the minute;' VII, 1, 17, 'Thereby length and shortness are explained[358]').--Nor, again, can it be said that plurality, &c. inherent in the cause originate (like effects) in consequence of some peculiar proximity (in which they are supposed to stand to the effected substance), while sphericity, &c. (not standing in a like proximity) do not; for when a new substance or a new quality is originated, all the qualities of the cause stand in the same relation of inherence to their abode (i.e. the causal substance in which they inhere). For these reasons the fact of sphericity, &c. not originating like effects can be explained from the essential nature of sphericity, &c. only, and the same may therefore be maintained with regard to intelligence[359].
Moreover, from that observed fact also, that from conjunction (sa/m/yoga) there originate substances, &c. belonging to a class different (from that to which conjunction itself belongs), it follows that the doctrine of effects belonging to the same class as the causes from which they spring is too wide. If you remark against this last argument that, as we have to do at present with a substance (viz. Brahman), it is inappropriate to instance a quality (viz. conjunction) as a parallel case; we point out that at present we only wish to explain the origination of effects belonging to a different class in general. Nor is there any reason for the restriction that substances only are to be adduced as examples for substances, and qualities only for qualities. Your own Sûtrakâra adduces a quality as furnishing a parallel case for a substance (Vai/s/. Sût. IV, 2, 2, 'On account of the conjunction of things perceptible and things imperceptible being imperceptible the body is not composed of five elements'). Just as the conjunction which inheres in the perceptible earth and the imperceptible ether is not perceptible, the body also, if it had for its inherent cause the five elements which are part of them perceptible, part of them imperceptible, would itself be imperceptible; but, as a matter of fact, it is perceptible; hence it is not composed of the five elements. Here conjunction is a quality and the body a substance.--The origin of effects different in nature (from the cause) has, moreover, been already treated of under II, 1; 6.--Well then, this being so, the matter has been settled there already (why then is it again discussed here?)-Because, we reply, there we argued against the Sâ@nkhya, and at present we have to do with the Vai/s/eshika.--But, already once, before (II, 1, 3) a line of argument equally applicable to a second case was simply declared to extend to the latter also; (why then do you not simply state now that the arguments used to defeat the Sâ@nkhya are equally valid against the Vai/s/eshika?)--Because here, we reply, at the beginning of the examination of the Vai/s/eshika system we prefer to discuss the point with arguments specially adapted to the doctrine of the Vai/s/eshikas.
12. In both cases also (in the cases of the ad/ri/sh/t/a inhering either in the atoms or the soul) action (of the atoms) is not (possible); hence absence of that (viz. creation and pralaya).
The Sûtrakâra now proceeds to refute the doctrine of atoms being the cause of the world.--This doctrine arises in the following manner. We see that all ordinary substances which consist of parts as, for instance, pieces of cloth originate from the substances connected with them by the relation of inherence, as for instance threads, conjunction co-operating (with the parts to form the whole). We thence draw the general conclusion that whatever consists of parts has originated from those substances with which it is connected by the relation of inherence, conjunction cooperating. That thing now at which the distinction of whole and parts stops and which marks the limit of division into minuter parts is the atom.--This whole world, with its mountains, oceans, and so on, is composed of parts; because it is composed of parts it has a beginning and an end[360]; an effect may not be assumed without a cause; therefore the atoms are the cause of the world. Such is Ka/n/âda's doctrine.--As we observe four elementary substances consisting of parts, viz. earth, water, fire, and air (wind), we have to assume four different kinds of atoms. These atoms marking the limit of subdivision into minuter parts cannot be divided themselves; hence when the elements are destroyed they can be divided down to atoms only; this state of atomic division of the elements constitutes the pralaya (the periodical destruction of the world). After that when the time for creation comes, motion (karman) springs up in the aerial atoms. This motion which is due to the unseen principle[361] joins the atom in which it resides to another atom; thus binary compounds, &c. are produced, and finally the element of air. In a like manner are produced fire, water, earth, the body with its organs. Thus the whole world originates from atoms. From the qualities inhering in the atoms the qualities belonging to the binary compounds are produced, just as the qualities of the cloth result from the qualities of the threads.--Such, in short, is the teaching of the followers of Ka/n/âda.
This doctrine we controvert in the following manner.--It must be admitted that the atoms when they are in a state of isolation require
## action (motion) to bring about their conjunction; for we observe that
the conjunction of threads and the like is effected by action. Action again, which is itself an effect, requires some operative cause by which it is brought about; for unless some such cause exists, no original motion can take place in the atoms. If, then, some operative cause is assumed, we may, in the first place, assume some cause analogous to seen causes, such as endeavour or impact. But in that case original motion could not occur at all in the atoms, since causes of that kind are, at the time, impossible. For in the pralaya state endeavour, which is a quality of the soul, cannot take place because no body exists then. For the quality of the soul called endeavour originates when the soul is connected with the internal organ which abides in the body. The same reason precludes the assumption of other seen causes such as impact and the like. For they all are possible only after the creation of the world has taken place, and cannot therefore be the causes of the original
## action (by which the world is produced).--If, in the second place, the
unseen principle is assumed as the cause of the original motion of the atoms, we ask: Is this unseen principle to be considered as inhering in the soul or in the atom? In both cases it cannot be the cause of motion in the atoms, because it is non-intelligent. For, as we have shown above in our examination of the Sâ@nkhya system, a non-intelligent thing which is not directed by an intelligent principle cannot of itself either act or be the cause of action, and the soul cannot be the guiding principle of the ad/ri/sh/t/a because at the time of pralaya its intelligence has not yet arisen[362]. If, on the other hand, the unseen principle is supposed to inhere in the soul, it cannot be the cause of motion in the atoms, because there exists no connexion of it with the latter. If you say that the soul in which the unseen principle inheres is connected with the atoms, then there would result, from the continuity of connexion[363], continuity of action, as there is no other restricting principle.--Hence, there being no definite cause of action, original
## action cannot take place in the atoms; there being no action,
conjunction of the atoms which depends on action cannot take place; there being no conjunction, all the effects depending on it, viz. the formation of binary atomic compounds, &c., cannot originate.
How, moreover, is the conjunction of one atom with another to be imagined? Is it to be total interpenetration of the two or partial conjunction? If the former, then no increase of bulk could take place, and consequently atomic size only would exist; moreover, it would be contrary to what is observed, as we see that conjunction takes place between substances having parts (prade/s/a). If the latter, it would follow that the atoms are composed of parts.--Let then the atoms be imagined to consist of parts.--If so, imagined things being unreal, the conjunction also of the atoms would be unreal and thus could not be the non-inherent cause of real things. And without non-inherent causes effected substances such as binary compounds, &c. could not originate. And just as at the time of the first creation motion of the atoms leading to their conjunction could not take place, there being no cause of such motion; thus at the time of a general pralaya also no action could take place leading to their separation, since for that occurrence also no definite seen cause could be alleged. Nor could the unseen principle be adduced as the cause, since its purport is to effect enjoyment (of reward and punishment on the part of the soul), not to bring about the pralaya. There being then no possibility of action to effect either the conjunction or the separation of the atoms, neither conjunction nor separation would actually take place, and hence neither creation nor pralaya of the world.--For these reasons the doctrine of the atoms being the cause of the world must be rejected.
13. And because in consequence of samavâya being admitted a regressus in infinitum results from parity of reasoning.