The Vedanta-Sutras with the Commentary by Sankaracarya Part 33

[Footnote 352: When the time for a new creation has come.]

[Footnote 353: The &c. implies the activity of the Lord.]

[Footnote 354: The inherent (material) cause of an atomic compound are the const.i.tuent atoms, the non-inheient cause the conjunction of those atoms, the operative causes the ad/ri/sh/ta/ and the Lord's activity which make them enter into conjunction.]

[Footnote 355: I.e. in all cases the special form of extension of the effect depends not on the special extension of the cause, but on the number of atoms composing the cause (and thereby the effect).]

[Footnote 356: In order to escape the conclusion that the non-acceptance of the doctrine of Brahman involves the abandonment of a fundamental Vai/s/eshika principle.]

[Footnote 357: I.e. forms of extension different from sphericity, &c.]

[Footnote 358: The first of the three Sutras quoted comprises, in the present text of the Vai/s/eshika-sutras, only the following words, 'Kara/n/abahutva/k/ /k/a;' the /k/a of the Sutra implying, according to the commentators, mahattva and pra/k/aya.--According to the Vai/s/eshikas the form of extension called a/n/u, minute, has for its cause the dvitva inherent in the material causes, i.e. the two atoms from which the minute binary atomic compound originates.--The form of extension called mahat, big, has different causes, among them bahutva, i.e. the plurality residing in the material causes of the resulting 'big' thing; the cause of the mahattva of a ternary atomic compound, for instance, is the tritva inherent in the three const.i.tuent atoms. In other cases mahattva is due to antecedent mahattva, in others to pra/k/aya, i.e. acc.u.mulation. See the Upaskara on Vai/s/. Sut. VII, 1, 9; 10.]

[Footnote 359: I.e. if the Vai/s/eshikas have to admit that it is the nature of sphericity, &c. not to produce like effects, the Vedantin also may maintain that Brahman produces an unlike effect, viz. the non-intelligent world.]

[Footnote 360: Like other things, let us say a piece of cloth, which consists of parts.]

[Footnote 361: Or, more particularly, to the conjunction of the atoms with the souls to which merit and demerit belong.--Ad/ri/sh/t/apeksham ad/ri/sh/t/avatkshetraj/n/asa/my/ogapeksham iti yavat. n. Gi.]

[Footnote 362: According to the Vai/s/eshikas intelligence is not essential to the soul, but a mere advent.i.tious quality arising only when the soul is joined to an internal organ.]

[Footnote 363: The soul being all-pervading.]

[Footnote 364: Which is inadmissible on Vai/s/eshika principles, because sa/m/yoga as being a quality is connected with the things it joins by samavaya.]

[Footnote 365: Viz. from those things which are united by conjunction.

The argument is that conjunction as an independent third ent.i.ty requires another connexion to connect it with the two things related to each other in the way of conjunction.]

[Footnote 366: Viz. the absolute difference of samavaya and sa/m/yoga from the terms which they connect.]

[Footnote 367: Action (karman), &c. also standing in the samavaya relation to their substrates.]

[Footnote 368: Our Vai/s/eshika-sutras read 'pratishedhabhava/h/;' but as all MSS. of [email protected] have 'pratishedhabhava/h/' I have kept the latter reading and translated according to anandagiri's explanation: Karyam anityam iti karye vireshato nityatvanishedho na syad yadi kara/n/eszpy anityatvam atozs/n/una/m/ kara/n/ana/m/ nityateti sutrartha/h/.]

[Footnote 369: Because they also are not perceptible; the ternary aggregates, the so-called trasare/n/us, const.i.tuting the minima perceptibilia.]

[Footnote 370: As they have no cause which could either be disintegrated or destroyed.]

[Footnote 371: This according to the Vedanta view. If atoms existed they might have originated from avidya by a mere pari/n/ama and might again be dissolved into avidya, without either disintegration or destruction of their cause taking place.]

[Footnote 372: The [email protected] looking on everything (except the soul) as being the pradhana in various forms.--There is no need of a.s.suming with Govindananda that by the [email protected] of the text we have to understand the Vedanta.]

[Footnote 373: Yayor dvayor madhya ekam avina/s/yad apara/s/ritam evavatish/th/ate tav ayutasiddhau yathavayavavayavinau.]

[Footnote 374: The connexion of cause and effect is of course samavaya.]

[Footnote 375: If the effect can exist before having entered into connexion with the cause, the subsequent connexion of the two is no longer samavaya but sa/m/yoga; and that contradicts a fundamental Vai/s/eshika principle.]

[Footnote 376: This clause replies to the objection that only those connexions which have been produced by previous motion are to be considered conjunctions.]

[Footnote 377: A clause meant to preclude the a.s.sumption that the permanent existence of the things connected involves the permanent existence of the connexion.]

[Footnote 378: It having been shown above that atoms cannot enter into sa/m/yoga with each other, it is shown now that sa/m/yoga of the soul with the atoms cannot be the cause of the motion of the latter, and that sa/m/yoga of soul and manas cannot be the cause of cognition.]

[Footnote 379: Ekasambandhyakarsha/n/e yatra sambandhyantarakarsha/n/a/m/ tatra sa/m/slesha/h/, sa tu savayavana/m/ jatukash/th/adina/m/ d/ri/sh/t/o na tu niravayavai/h/ savayavanam, ato dvya/n/ukasya savayavasya niravayavena parama/n/una sa nopapadyate.

Brahmavidyabh.]

[Footnote 380: In answer to the question how, in that case, the practically recognised relation of abode, &c. existing between the cause and the effect is accounted for.]

[Footnote 381: For they must in that case have a northern end, an eastern end, &c.]

[Footnote 382: And that on that account the atoms which he considers as the ultimate simple const.i.tuents of matter cannot be decomposed.]

[Footnote 383: Because according to their opinion difference of size const.i.tutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances.]

[Footnote 384: The following notes on Bauddha doctrines are taken exclusively from the commentaries on the /S/[email protected], and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the Sarvadar/s/a/n/asa/m/graha.--The Nihilists are the Madhyamikas; the Idealists are the Yoga/k/aras; the Sautrantikas and the Vaibhashikas together const.i.tute the cla.s.s of the Realists.--I subjoin the account given of those sects in the Brahmavidyabhara/n/a.--Buddhasya hi madhyamika-yoga/k/ara-sautrantika-vaibhashikasamj/n/akas /k/atvara/h/ /s/ishya/h/. Tatra buddhena prathama/m/ yan prati sarva/m/ /s/unyam ity upadish/t/a/m/ te madhyamikas te hi guru/n/a yathokta/m/ tathaiva /s/raddhaya g/ri/hitavanta iti k/ri/tva napak/ri/sh/t/a/h/ puna/s/ /k/a taduktasyarthasya buddhya.n.u.sare/n/akshepasyak/ri/tatvan notk/ri/sh/t/abuddhaya iti madhyamika/h/. Anyais tu /s/ishyair guru/n/a sarva/s/unyatva upadish/t/e j/n/anatiriktasya sarvasya /s/unyatvam astu nameti guruktir yoga iti bauddai/h/ paribhas.h.i.topeta/h/ tad upari /k/a j/n/anasya tu /s/unyatva/m/ na sa/m/bhavati tathatve [email protected] sunyasiddher apy asa/m/bhava/k/ /k/eti buddhamate a/k/aratvena paribhas.h.i.ta akshepos'pi k/ri/ta iti yoga/k/ara/h/ vij/n/anamatrast.i.tvavadina/h/. Tadanataram anyai/h/ /s/ishyai/h/ prat.i.tisiddhasya katha/m/ /s/unyatva/m/ vaktu/m/ /s/akyam ato j/n/anavad vahyarthos'pi satya ity ukte tarhi tathaiva sos'stu, para/m/ tu so s'numeyo na tu pratyaksha ity ukte [email protected]/ri/tyaiva/m/ /s/ishyamatim a.n.u.s/ri/tya kiyatparyanta/m/ sutra/m/ bhavishyat.i.ti tai/h/ p/ri/sh/t/am atas te sautrantika/h/. Anye punar yady aya/m/ gha/t/a iti prat.i.tibalad vahyos'rtha upeyate tarhi tasya eva prat.i.ter aparokshatvat sa katha/m/ parokshos'to vahyos'rtho na pratyaksha iti bhasha viruddhety akshipann atas te vaibhashika/h/.]

[Footnote 385: The rupaskandha comprises the senses and their objects, colour, &c.; the sense-organs were above called bhautika, they here re-appear as /k/aittika on account of their connexion with thought.

Their objects likewise are cla.s.sed as /k/aittika in so far as they are perceived by the senses.--The vij/n/anaskandha comprises the series of self-cognitions (ahamaham ity alayavj/n/anapravaha/h/), according to all commentators; and in addition, according to the Brahmavidyabhara/n/a, the knowledge, determinate and indeterminate, of external things (savikalpaka/m/ nirvikalpaka/m/ /k/a prav/ri/ttivij/n/anasamj/n/itam).-- The vedanaskandha comprises pleasure, pain, &c.--The samj/n/askandha comprises the cognition of things by their names (gaur a/s/va ityadi/s/abdasamjalpitapratyaya/h/, an. Gi.; gaur a/s/va ityeva/m/ namavi/s/ish/t/asavikalpaka/h/ pratyaya/h/, Go. an.; sa/m/j/n/a yaj/n/adattadipadatadullekhi savikalpapratyayo va, dvitiyapakshe vij/n/anapadena savikalpapratyayo na grahy/h/, Brahmavidyabh.). The sa/m/skaraskandha comprises pa.s.sion, aversion, &c., dharma and adharma.--Compare also the Bhamati.--The vij/n/anaskandha is /k/itta, the other skandhas /k/aitta.]

[Footnote 386: It has to be kept in view that the sarvast.i.tvavadins as well as the other Bauddha sects teach the momentariness (ksha/n/ikatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman.]

[Footnote 387: Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body.]

[Footnote 388: In consequence of which no release could take place.]

[Footnote 389: The Brahmavidyabhara/n/a explains the last clause--from ksha/n/ikatva/k/ /k/a--somewhat differently: Api /k/a parama/n/unam api ksha/n/ikatvabhyupagaman melana/m/ na sambhavati, parama/n/una/m/ melana/m/ parama/n/ukriyadhinam, tatha /k/a svakriya/m/ prati parama/n/una/m/ kara/n/atvat kriyapuraksha/n/e parama/n/ubhir bhavyam kriya /s/rayataya kriyaksha/n/eszpi tesham avasthanam apeks.h.i.tam eva/m/ melanakshaneszpi, nahi melana/s/rayasyabhave melanarupa prav/ri/ttir upapadyate, tatha /k/a sthiraparama/n/usadhya melanarupa prav/ri/tti/h/ katha/m/ tesham ksha/n/ikatve bhavet.--ananda Giri also divides and translates differently from the translation in the text.]

[Footnote 390: The kara/n/atvat of /S/ explains the pratyayatvat of the Sutra; karya/m/ praty ayate janakatvena ga/kkh/ati.]

[Footnote 391: The commentators agree on the whole in their explanations of the terms of this series.--The following is the substance of the comment of the Brahmavidyabhara/n/a: Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c.--Impression (affection, sa/m/skara) comprises desire, aversion, &c., and the activity caused by them.--Knowledge (vij/n/ana) is the self-consciousness (aham ity alayavij/n/anasya v/ri/ttilabha/h/) springing up in the embryo.--Name and form is the rudimentary flake--or bubble-like condition of the embryo.--The abode of the six (sha/d/ayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses.--Touch (spar/s/a) is the sensations of cold, warmth, &c. on the embryo's part.--Feeling (vedana) the sensations of pleasure and pain resulting therefrom.--Desire (t/ri/sh/n/a) is the wish to enjoy the pleasurable sensations and to shun the painful ones.--Activity (upadana) is the effort resulting from desire,--Birth is the pa.s.sing out from the uterus.--Species (jati) is the cla.s.s of beings to which the new-born creature belongs.--Decay (jara).--Death (mara/n/am) is explained as the condition of the creature when about to die (mumursha).--Grief (/s/oka) the frustration of wishes connected therewith.--Lament (paridevanam) the lamentations on that account.--Pain (du/h/kha) is such pain as caused by the five senses.--Durmanas is mental affliction.--The 'and the like' implies death, the departure to another world and the subsequent return from there.]

[Footnote 392: ananda Giri and Go. ananda explain: a/s/raya/s/rayibhuteshv iti bhokt/ri/vi/s/esha/n/am ad/ri/sh/t/a/s/rayeshv ity artha/h/.--The Brahrma-vidyabhara/n/a says: Nityeshv a/s/raya/s/rayibhuteshv a/n/ushv abhyupagamyamaneshu bhokt/ri/shu /k/a satsv ity anvaya/h/. a/s/raya/s/rayibhuteshv ity asyopakaryopakarakabhavaprapteshv ity artha/h/.--And with regard to the subsequent a/s/raya/s/rayi/s/unyeshu: a/s/raya/s/rayitva/s/unyeshu, aya/m/ bhava/h/, sthireshu parama/n/ushu yadanvaye parama/n/una/m/ sa/m/ghatapatti/h/ yadvyatireke /k/a na tad upakarakam upakarya/h/ parama/n/ava/h/ yena tatk/ri/to bhoga/h/ prarthyate sa tatra karteti grahitu/m/ /s/akyate, ksha/n/ikeshu tu param/n/ushu anvayavyatirekagrahasyanekaksha/n/asadhyasyasa/m/bhavan nopakaryopakarakabhavo nirdharayitu/m/ /s/akya/h/.--Ananda Giri remarks on the latter: Ad/ri/sh/t/a/s/rayakart/ri/rahityam aha/s/rayeti. Another reading appears to be a/s/aya/s/raya/s/unyeshu.]

[Footnote 393: Bauddhana/m/ ksha/n/apadena gha/t/adir eva padartho vyavahriyate na tu tadatinkta/h/ ka/sk/it ksha/n/o nama halosti.

Brahmavidyabh.]

[Footnote 394: And whereupon then could be established the difference of mere efficient causes such as the potter's staff, &c., and material causes such as clay, &c.?]

[Footnote 395: These four causes are the so-called defining cause (adhipati-pratyaya), the auxiliary cause (sahakaripratyaya), the immediate cause (samanantarapratyaya), and the substantial cause (alambanapratyaya).--I extract the explanation from the Brahmavidyabhara/n/a: Adhipatir indriya/m/ tad dhi /k/akshuradirupam utpannasya j/n/anasya rupadivishayata/m/ niya/kkh/ati niyamaka/s/ /k/a lokedhipatir ity u/k/yate. Sahakari aloka/h/.

Samanantarapratyaya/h/purvaj/n/anam, bauddhamate hi ksha/n/ikaj/n/anasa/m/tatau purvaj/n/anam uttaraj/n/asya karana/m/ tad eva /k/a mana ity u/k/yate. alambana/m/ gha/t/adi/h/. Etan hetun pratiya prapya /k/akshuradijanyam ity adi.]

[Footnote 396: Sa/m/skara iti, tanmate purvaksha/n/a eva hetubhuta/h/ sa/m/skaro vasaneti /k/a vyavahriyate karya/m/ tu tadvishayataya karmavyutpattya sa/m/skara/h/, tatha /k/a karyakara/n/atmaka/m/ sarva/m/ bhavarupa/m/ ksha/n/ikam iti pratij/n/artha/h/. Brahmavidyabhara/n/a.]

[Footnote 397: As when a man smashes a jar having previously formed the intention of doing so.]

[Footnote 398: I.e. the insensible continual decay of things.--Viparita iti pratiksha/n/a/m/ gha/t/adina/m/ yuktya sadhyamanoku/s/alair avagantum a/s/akya/h/ sukshmo vina/s/opratisa/m/khyanirodha/h/.

Brahmav.]