The world would be eternal because Samavaya is eternal. — 187

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SUTRA II. 2. 14.

नित्यमेव च भावात्॥२.२.१४॥

nityameva ca bhāvāt ..2.2.14..

.. Nityam, eternal. .. Eva, even .. Cha, and. … Bhavat, because of the existence.

14. The world would be eternal because Samavaya is eternal. — 187

COMMENTARY

If the Samavaya is admitted to be eternal, then the would, of which it is the relation, would also be eternal. But this is untenable, for even the Vaisheshikas do not believe the world to be eternal.

Note: It Samavaya (which in modern chemical phraseology may be described as the affinity which brings about the union of atoms) is an eternal cause, then creation would be eternal, because affinity is eternal. If Samavaya be considered as the destructive cause, which separates the atoms, then the Pralaya would be eternal. If the atoms have the tendency, of affinity in them, then the creation would be eternal; if they have the opposite tendency, then the dissolution would be eternal. Thus the Samavaya cause, translated as the combinative cause, is open to this objection also, for it leads to the absurdity of eternal creation or eternal dissolution.

SUTRA II. 2. 15.

रूपादिमत्त्वाच्च विपर्ययो दर्शनात्॥२.२.१५॥

rūpādimattvācca viparyayo darśanāt ..2.2.15..

… Rupa-adi-mattvat, because of possessing colour, etc. Because the atoms of the Vaisheshikas possess colour, taste, smell and touch. Cha, and. … Viparyayah, the reverse, the opposite.. Darshanat, because it is observed.

15. The Vaisheshika theory is further untenable because its atoms have colour, etc., and because the reverse is also observed in them. — 188.

COMMENTARY

The Vaisheshikas admit that the atoms of earth, water, tire and air possess the attributes of colour, taste, smell and touch and that they are eternal and partless. But the reverse of this is the logical result of their assumption, and their atoms ought to be non-eternal and having parts. Because it is so observed in ordinary life. Anything that possesses colour, etc., is liable to destruction. Such as jars, etc. The atoms, therefore, of the Vaisheshikas must therefore have the seed of destruction in them, and must be made up of parts like a jar. Thus this doctrine is full of inherent contradictions.

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