mahaddīrghavaddhā hrasvaparimaṇḍalābhyām ..2.2.11..

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SUTRA II. 2. 11.

महद्दीर्घवद्धा ह्रस्वपरिमण्डलाभ्याम्॥२.२.११॥

mahaddīrghavaddhā hrasvaparimaṇḍalābhyām ..2.2.11..

.. Mahat, big, that which has magnitude. .. Dirgha, the long, that which has extension and is perceptible to the senses. .. Vat, like. Va, or; it has the force of «and» here, Hrasva, short, the binary, the sub-atomic molecule .. Pariman Dalabhyam, from the atomic.

Note: May not these four words be the names of the four kinds of ethers known to the Theosophists? Parimandala the most subtle, literally the all-spherical, would correspond with the atomic plane. The Hrasva would be the sub-atomic, Mahat would be the super-etheric, and the Dirgha would be the etheric.

11. And as the origination of the big (magnitude) and long (extension) from the short (dimensionless) and the atomic (sizeless) is untenable, so is the rest of the Vaisheshika system — 184.

COMMENTARY

The word «or» has the force of «and» here. The word «untenable» is to be supplied from the last Sutra to complete the sense. The theory of the Vaisheshikas is untenable in its entirety, as their view of the origination of the ternary from the binary, and the atomic, without the aid of the Lord is untenable. The other portions of this system, such as their account of the origin of earth, is equally untenable, along with their theory of the sizeless atoms and dimensionless sub-atoms giving rise to the ternary having magnitude and dimension. There are inherent self-contradictions in this theory. It holds that the atoms are without magnitude, but still they give rise to ternaries and others, which have magnitude. This is unreasonable, for no amount of adding up of atoms without magnitude, will give birth to a molecule with magnitude. A piece of cloth is produced by the threads which themselves have parts, and six sides by which they can be joined with each other. If the threads were partless, they could not have given rise to a piece of cloth. Therefore, it must be admitted that the atom has also a magnitude and occupies space. Otherwise the union of thousands of atoms would not give rise to anything more than an atom, and would not differ in extension from a single atom. Consequently there would not arise other kinds of extensions known as Mahat, Dirgha, etc. It is merely a mental idea that a product having a larger bulk must have a larger number of constituent atoms. But even if it be admitted, then the atoms themselves must be admitted to have parts, and those parts will have further parts, and thus there will be regressus in infinitum. Moreover, a mustard seed will be similar to a mountain, for both have an infinity of parts. Therefore, to say that the ternary which is big and long, is produced by the binary, which in its turn is produced by the atom, is to assert something which is void of sense.

This Sutra should not be explained, as some have done it, as refuting an objection raised to the Vedanta theory of Brahman being the general cause; for this chapter deals in refuting the theories of the opponents and not in supporting one’s own theory.

The Vaisheshika system is open to further objection, as shown in the next Sutra.

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