ubhayathāpi na karmātastadabhāvaḥ ..2.2.12..

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SUTRA II. 2. 12.

उभयथापि न कर्मातस्तदभावः॥२.२.१२॥

ubhayathāpi na karmātastadabhāvaḥ ..2.2.12..

.. Ubhayathapi, in both ways, on both assumptions also, .. Na, not. … Karma, action, motion. … Atah, therefore. … Tat-abhavah, the absence of that.

12. On both assumptions (whether the Adrishta is in the atom or in the soul) there is no motion, and consequently there is absence of the origination of the world. — 185.

COMMENTARY

The argumentative philosophers (the Vaisheshikas) hold that the world is produced by the successive formation of compounds like binary, ternary, etc., owing to the union of atoms. Now arises the question: How is this primal motion brought about? Is it caused by the Adrishta residing in the atoms or caused by the Adrishta residing in the souls? It cannot be the first; for the Adrishta, which itself is the resultant of the good and bad deeds of the soul, cannot possibly reside in atoms. It must inhere in the soul. Nor can it be caused by the Adrishta residing in the soul; for the Adrishta residing in the soul cannot produce motion in the atom. Thus on both these views the motion of the atom is not explained. A third alternative may here be set up by the Vaisheshikas, namely, that the motion originates in the atoms, as soon as they come in the proximity of the souls charged with any definite Adrishta. But this also is not a reasonable view. For there can be no proximity or contact between the souls which are partless, and the atoms which also are partless, for there can be no contact between two objects, both of which have no parts by which they can come in contact. Thus in both these ways Adrishta cannot be the cause of the first motion given to the atoms. we have already proved before that an insentient object cannot move another, because of its inertness, until it is set in motion by a sentient being. We have seen that all motion of objects is initiated, guided and directed by intelligence and intelligent beings. Nor can the soul be the cause of the primal motion of the atoms at the beginning of a creative period. Because in Pralaya, according to the Vaisheshikas, the soul itself lies dormant without possessing any intelligence, and hence is in no way superior to the atom. Nor can it be said that the primal motion of the atom is caused by the will of the Lord in conformity with the Adrishta of the Jivas, because His will is eternal and so the creation ought to be eternal. During the Pralaya — say the Vaisheshikas — there is no creation because the Adrishtas of the Jivas do not mature and are not awakened, and consequently the will of the Lord is not active. The reply to this is that this view is also wrong, because all the materials being present, the creation ought to take place, irrespective of the maturity. Consequently, there is no definite cause found, which can explain the primal motion of the atoms, for neither the Adrishta residing in the Jivas or in atoms, nor the will of the Lord is a determined cause. The atoms being thus without any motion, in the beginning of the creation, they cannot come together and form an aggregate. Since they cannot come together to form the aggregates, the molecules, binary, etc., cannot be produced and consequently there can be no creation. On a parity of reasoning, there can be no Pralaya also.

Note: The refutation of the Vaisheshika system is only with regard to their explanation of the first motion of the atoms. The Vedanta does not deny the existence of the atoms, but it denies the Vaisheshika doctrine of the Karmas of the souls being the cause of the primal motion of the atoms. The Vedanta holds that creation depends entirely on the will of the Lord, and that will is not influenced by the Karmas of the soul. If the Adrishtas be the cause of the motion, then there is nothing whatever to prove that these Adrishtas, which spring from the diverse actions of souls, performed during many lives, should remain in a condition of latency without maturity, for the full period of the Pralaya. If the Adrishtas had any power of their own, irrespective of the will of the Lord, why should they remain dormant, for this long period of time? The atomic theory, therefore, is bound to fall back upon the Vedanta doctrine, that it is the will of the Lord that keeps the Adrishtas immature.

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