The Vedanta-Sutras with the Commentary by Sankaracarya...

Analogously, two connected things are not only conceived and denoted as connected things, but in addition constitute the object of the ideas and terms 'conjunction' or 'inherence' which however do not prove themselves to be separate entities.—Things standing thus, the non-existence of separate entities (conjunction, &c.), which entities would have to be established on the ground of perception, follows from the fact of their non-perception.—Nor, again377, does the circumstance of the word and idea of connexion having for its object the things connected involve the connexion's permanent existence, since we have already shown above that one thing may, on account of its relations to other things, be conceived and denoted in different ways.

Further378, conjunction cannot take place between the atoms, the soul, and the internal organ, because they have no parts; for we observe that conjunction takes place only of such substances as consist of parts. If the Vaiseshika should say that parts of the atoms, soul and mind may be assumed (in order to explain their alleged conjunction), we remark that the assumption of actually non-existing things would involve the result that anything might be established; for there is no restrictive rule that only such and such non-existing things—whether contradictory to reason or not—should be assumed and not any other, and assumptions depend on one's choice only and may be carried to any extent. If we once allow assumptions, there is no reason why there should not be assumed a further hundred or thousand things, in addition to the six categories assumed by the Vaiseshikas. Anybody might then assume anything, and we could neither stop a compassionate man from assuming that this transmigratory world which is the cause of so much misery to living beings is not to be, nor a malicious man from assuming that even the released souls are to enter on a new cycle of existences.

Further, it is not possible that a binary atomic compound, which consists of parts, should be connected with the simple indivisible atoms by an intimate connexion (samslesha) any more than they can thus be connected with ether; for between ether and earth, &c. there does not exist that kind of intimate connexion which exists, for instance, between wood and varnish379.

Let it then be said (the Vaiseshika resumes) that the samavâya relation must be assumed, because otherwise the relation of that which abides and that which forms the abode—which relation actually exists between the effected substance and the causal substance—is not possible.—That would, we reply, involve the vice of mutual dependence; for only when the separateness of cause and effect is established, the relation of the abode and that which abides can be established; and only when the latter relation is established, the relation of separateness can be established. For the Vedântins acknowledge neither the separateness of cause and effect, nor their standing to each other in the relation of abode and thing abiding, since according to their doctrine the effect is only a certain state of the cause380.—Moreover, as the atoms are limited (not of infinite extension), they must in reality consist of as many parts as we acknowledge regions of space381, whether those be six or eight or ten, and consequently they cannot be permanent; conclusions contrary to the Vaiseshika doctrine of the indivisibility and permanency of the atoms.—If the Vaiseshika replies that those very parts which are owing to the existence of the different regions of space are his (indestructible) atoms; we deny that because all things whatever, forming a series of substances of ever-increasing minuteness, are capable of dissolution, until the highest cause (Brahman) is reached.

Earth—which is, in comparison with a binary compound, the grossest thing of all—undergoes decomposition; so do the substances following next which belong to the same class as earth; so does the binary compound; and so does, finally, the atom which (although the minutest thing of all) still belongs to the same general class (i.e. matter) with earth, &c. The objection (which the Vaiseshika might possibly raise here again) that things can be decomposed only by the separation of their parts382, we have already disposed of above, where we pointed out that decomposition may take place in a manner analogous to the melting of ghee. Just as the hardness of ghee, gold, and the like, is destroyed in consequence of those substances being rendered liquid by their contact with fire, no separation of the parts taking place all the while; so the solid shape of the atoms also may be decomposed by their passing back into the indifferenced condition of the highest cause. In the same way the origination of effects also is brought about not merely in the way of conjunction of parts; for we see that milk, for instance, and water originate effects such as sour milk and ice without there taking place any conjunction of parts.

It thus appears that the atomic doctrine is supported by very weak arguments only, is opposed to those scriptural passages which declare the Lord to be the general cause, and is not accepted by any of the authorities taking their stand on Scripture, such as Manu and others. Hence it is to be altogether disregarded by highminded men who have a regard for their own spiritual welfare.

The reasons on account of which the doctrine of the Vaiseshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic383). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.

That doctrine is presented in a variety of forms, due either to the difference of the views (maintained by Buddha at different times), or else to the difference of capacity on the part of the disciples (of Buddha). Three principal opinions may, however, be distinguished; the opinion of those who maintain the reality of everything (Realists, sarvâstitvavâdin); the opinion of those who maintain that thought only is real (Idealists, vijñànavâdin); and the opinion of those who maintain that everything is void (unreal; Nihilists, sûnyavâdin384).—We first controvert those who maintain that everything, external as well as internal, is real. What is external is either element (bhûta) or elementary (bhautika); what is internal is either mind (kitta) or mental (kaitta). The elements are earth, water, and so on; elemental are colour, &c. on the one hand, and the eye and the other sense-organs on the other hand. Earth and the other three elements arise from the aggregation of the four different kinds of atoms; the atoms of earth being hard, those of water viscid, those of fire hot, those of air mobile.:—The inward world consists of the five so-called 'groups' (skandha), the group of sensation (rûpaskandha), the group of knowledge (vijñânaskandha), the group of feeling (vedanâskandha), the group of verbal knowledge (samjñâskandha), and the group of impressions (samskâraskandha)385; which taken together constitute the basis of all personal existence386.

With reference to this doctrine we make the following remarks.—Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Bauddha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts constituting the (material) aggregates are devoid of intelligence, and the kindling (abhijvalana) of intelligence depends on an aggregate of atoms having been brought about previously387. And the Bauddhas do not admit any other permanent intelligent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account; for that would imply their never ceasing to be active388.

Nor can the cause of aggregation be looked for in the so-called abode (i.e. the âlayavijñâna-pravâha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not different from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedântins; or non-permanent;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms389. (And in the latter case we are not further advanced than before.)—For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates.

19. If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality; we say 'No,' because they merely are the efficient causes of the origin (of the immediately subsequent links).

Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality390 of Nescience and so on, so that we need not look for any other combining principle.

The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like391. All these terms constitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water-wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place.

This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggregates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown—when examining the Vaijeshika doctrine—that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in which the adrishta abides392; how much less then are aggregates possible if there exist only momentary atoms not connected with enjoying souls and devoid of abodes (i.e. souls), and that which abides in them (the adrishta).—Let us then assume (the Bauddha says) that Nescience, &c. themselves are the efficient cause of the aggregate.—But how—we ask—can they be the cause of that without which—as their abode—they themselves are not capable of existence? Perhaps you will say that in the eternal samsâra the aggregates succeed one another in an unbroken chain, and hence also Nescience, and so on, which abide in those aggregates.

But in that case you will have to assume either that each aggregate necessarily produces another aggregate of the same kind, or that, without any settled rule, it may produce either a like or an unlike one. In the former case a human body could never pass over into that of a god or an animal or a being of the infernal regions; in the latter case a man might in an instant be turned into an elephant or a god and again become a man; either of which consequences would be contrary to your system.—Moreover, that for the purpose of whose enjoyment the aggregate is formed is, according to your doctrine, not a permanent enjoying soul, so that enjoyment subserves itself merely and cannot be desired by anything else; hence final release also must, according to you, be considered as subserving itself only, and no being desirous of release can be assumed. If a being desirous of both were assumed, it would have to be conceived as permanently existing up to the time of enjoyment and release, and that would be contrary to your doctrine of general impermanency.—There may therefore exist a causal relation between the members of the series consisting of Nescience, &c., but, in the absence of a permanent enjoying soul, it is impossible to establish on that ground the existence of aggregates.

We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong.

Those who maintain that everything has a momentary existence only admit that when the thing existing in the second moment393 enters into being the thing existing in the first moment ceases to be. On this admission it is impossible to establish between the two things the relation of cause and effect, since the former momentary existence which ceases or has ceased to be, and so has entered into the state of non-existence, cannot be the cause of the later momentary existence.—Let it then be said that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence.—That also is impossible; for the assumption that a fully developed existence exerts a further energy, involves the conclusion that it is connected with a second moment (which contradicts the doctrine of universal momentariness).—Then let the mere existence of the antecedent entity constitute its causal energy.—That assumption also is fruitless, because we cannot conceive the origination of an effect which is not imbued with the nature of the cause (i.e. in which the nature of the cause does not continue to exist).

And to assume that the nature of the cause does continue to exist in the effect is impossible (on the Bauddha doctrine), as that would involve the permanency of the cause, and thus necessitate the abandonment of the doctrine of general non-permanency.—Nor can it be admitted that the relation of cause and effect holds good without the cause somehow giving its colouring to the effect; for that doctrine might unduly be extended to all cases394.—Moreover, the origination and cessation of things of which the Bauddha speaks must either constitute a thing's own form or another state of it, or an altogether different thing. But none of these alternatives agrees with the general Bauddha principles. If, in the first place, origination and cessation constituted the form of a thing, it would follow that the word 'thing' and the words 'origination' and 'cessation' are interchangeable (which is not the case).—Let then, secondly, the Bauddha says, a certain difference be assumed, in consequence of which the terms 'origination' and 'cessation' may denote the initial and final states of that which in the intermediate state is called thing.—In that case, we reply, the thing will be connected with three moments, viz. the initial, the intermediate, and the final one, so that the doctrine of general momentariness will have to be abandoned.—Let then, as the third alternative, origination and cessation be altogether different from the thing, as much as a buffalo is from a horse.—That too cannot be, we reply; for it would lead to the conclusion that the thing, because altogether disconnected with

origination and cessation, is everlasting. And the same conclusion would be led up to, if we understood by the origination and cessation of a thing merely its perception and non-perception; for the latter are attributes of the percipient mind only, not of the thing itself.—Hence we have again to declare the Bauddha doctrine to be untenable.

It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.—Perhaps now the Bauddha will say that an effect may arise even when there is no cause.—That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes395. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.—If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things396 are momentary merely.

The Bauddhas who maintain that universal destruction is going on constantly, assume that 'whatever forms an object of knowledge and is different from the triad is produced (samskrita) and momentary.' To the triad there mentioned they give the names 'cessation dependent on a sublative act of the mind,' 'cessation not dependent on such an act,' and 'space.' This triad they hold to be non-substantial, of a merely negative character (abhâvamâtra), devoid of all positive characteristics. By 'cessation dependent on a sublative act of the mind,' we have to understand such destruction of entities as is preceded by an act of thought397; by 'cessation not so dependent' is meant destruction of the opposite kind398; by 'space' is meant absence in general of something covering (or occupying space). Out of these three non-existences 'space' will be refuted later on (Sûtra 24), the two other ones are refuted in the present Sûtra.

Cessation which is dependent on a sublative act of the mind, and cessation which is not so dependent are both impossible, 'on account of the absence of interruption.' For both kinds of cessation must have reference either to the series (of momentary existences) or to the single members constituting the series.—The former alternative is impossible, because in all series (of momentary existences) the members of the series stand in an unbroken relation of cause and effect so that the series cannot be interrupted399.—The latter alternative is likewise inadmissible, for it is impossible to maintain that any momentary existence should undergo complete annihilation entirely undefinable and disconnected (with the previous state of existence), since we observe that a thing is recognised in the various states through which it may pass and thus has a connected existence400. And in those cases also where a thing is not clearly recognised (after having undergone a change) we yet infer, on the ground of actual observations made in other cases, that one and the same thing continues to exist without any interruption.—For these reasons the two kinds of cessation which the Bauddhas assume cannot be proved.

The cessation of Nescience, &c. which, on the assumption of the Bauddhas, is included in the two kinds of cessation discussed hitherto, must take place either in consequence of perfect knowledge together with its auxiliaries, or else of its own accord. But the former alternative would imply the abandonment of the Bauddha doctrine that destruction takes place without a cause, and the latter alternative would involve the uselessness of the Bauddha instruction as to the 'path'401. As therefore both alternatives are open to objections, the Bauddha doctrine must be declared unsatisfactory.

We have shown so far that of the triad declared by the Bauddhas to be devoid of all positive characteristics, and therefore non-definable, two (viz. prati-samkhyâvirodha and aprati) cannot be shown to be such; we now proceed to show the same with regard to space (ether, âkâsa).

With regard to space also it cannot be maintained that it is non-definable, since substantiality can be established in the case of space no less than in the case of the two so-called non-entities treated of in the preceding Sûtras. That space is a real thing follows in the first place from certain scriptural passages, such as 'space sprang from the Self.'—To those, again, who (like the Bauddhas) disagree with us as to the authoritativeness of Scripture we point out that the real existence of space is to be inferred from the quality of sound, since we observe that earth and other real things are the abodes of smell and the other qualities.—Moreover, if you declare that space is nothing but the absence in general of any covering (occupying) body, it would follow that while one bird is flying—whereby space is occupied—there would be no room for a second bird wanting to fly at the same time. And if you should reply that the second bird may fly there where there is absence of a covering body, we point out that that something by which the absence of covering bodies is distinguished must be a positive entity, viz. space in our sense, and not the mere non-existence of covering bodies402.—Moreover, the Bauddha places himself, by his view of space, in opposition to other parts of his system. For we find, in the Bauddha Scriptures, a series of questions and answers (beginning, 'On what, O reverend Sir, is the earth founded?'), in which the following question occurs, 'On what is the air founded?' to which it is replied that the air is founded on space (ether).

Now it is clear that this statement is appropriate only on the supposition of space being a positive entity, not a mere negation.—Further, there is a self-contradiction in the Bauddha statements regarding all the three kinds of negative entities, it being said, on the one hand, that they are not positively definable, and, on the other hand, that they are eternal. Of what is not real neither eternity nor non-eternity can be predicated, since the distinction of subjects and predicates of attribution is founded entirely on real things. Anything with regard to which that distinction holds good we conclude to be a real thing, such as jars and the like are, not a mere undefinable negation.

The philosopher who maintains that all things are momentary only would have to extend that doctrine to the perceiving person (upalabdhri) also; that is, however, not possible, on account of the remembrance which is consequent on the original perception. That remembrance can take place only if it belongs to the same person who previously made the perception; for we observe that what one man has experienced is not remembered by another man. How, indeed, could there arise the conscious state expressed in the sentences, 'I saw that thing, and now I see this thing,' if the seeing person were not in both cases the same? That the consciousness of recognition takes place only in the case of the observing and remembering subject being one, is a matter known to every one; for if there were, in the two cases, different subjects, the state of consciousness arising in the mind of the remembering person would be, 'I remember; another person made the observation.'

But no such state of consciousness does arise.—When, on the other hand, such a state of consciousness does arise, then everybody knows that the person who made the original observation, and the person who remembers, are different persons, and then the state of consciousness is expressed as follows, 'I remember that that other person saw that and that.'—In the case under discussion, however, the Vainâsika himself—whose state of consciousness is, 'I saw that and that'—knows that there is one thinking subject only to which the original perception as well as the remembrance belongs, and does not think of denying that the past perception belonged to himself, not any more than he denies that fire is hot and gives light.

As thus one agent is connected with the two moments of perception and subsequent remembrance, the Vainâsika has necessarily to abandon the doctrine of universal momentariness. And if he further recognises all his subsequent successive cognitions, up to his last breath, to belong to one and the same subject, and in addition cannot but attribute all his past cognitions, from the moment of his birth, to the same Self, how can he maintain, without being ashamed of himself, that everything has a momentary existence only? Should he maintain that the recognition (of the subject as one and the same) takes place on account of the similarity (of the different self-cognitions; each, however, being momentary only), we reply that the cognition of similarity is based on two things, and that for that reason the advocate of universal momentariness who denies the existence of one (permanent) subject able mentally to grasp the two similar things simply talks deceitful nonsense when asserting that recognition is founded on similarity.

Should he admit, on the other hand, that there is one mind grasping the similarity of two successive momentary existences, he would thereby admit that one entity endures for two moments and thus contradict the tenet of universal momentariness.—Should it be said that the cognition 'this is similar to that' is a different (new) cognition, not dependent on the apperception of the earlier and later momentary existences, we refute this by the remark that the fact of different terms—viz. 'this' and 'that'—being used points to the existence of different things (which the mind grasps in a judgment of similarity). If the mental act of which similarity is the object were an altogether new act (not concerned with the two separate similar entities), the expression 'this is similar to that' would be devoid of meaning; we should in that case rather speak of 'similarity' only.—Whenever (to add a general reflexion) something perfectly well known from ordinary experience is not admitted by philosophers, they may indeed establish their own view and demolish the contrary opinion by means of words, but they thereby neither convince others nor even themselves. Whatever has been ascertained to be such and such must also be represented as such and such; attempts to represent it as something else prove nothing but the vain talkativeness of those who make those attempts.

Nor can the hypothesis of mere similarity being cognised account for ordinary empirical life and thought; for (in recognising a thing) we are conscious of it being that which we were formerly conscious of, not of it being merely similar to that. We admit that sometimes with regard to an external thing a doubt may arise whether it is that or merely is similar to that; for mistakes may be made concerning what lies outside our minds. But the conscious subject never has any doubt whether it is itself or only similar to itself; it rather is distinctly conscious that it is one and the same subject which yesterday had a certain sensation and to-day remembers that sensation.—For this reason also the doctrine of the Nihilists is to be rejected.

The system of the Vainâsikas is objectionable for this reason also that those who deny the existence of permanent stable causes are driven to maintain that entity springs from non-entity. This latter tenet is expressly enunciated by the Bauddhas where they say, 'On account of the manifestation (of effects) not without previous destruction (of the cause).' For, they say, from the decomposed seed only the young plant springs, spoilt milk only turns into curds, and the lump of clay has ceased to be a lump when it becomes a jar. If effects did spring from the unchanged causes, all effects would originate from all causes at once, as then no specification would be required403. Hence, as we see that young plants, &c. spring from seeds, &c. only after the latter have been merged in non-existence, we hold that entity springs from non-entity.