And there are difficulties in both cases. — 189.

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SUTRA II. 2. 16.

उभयथा च दोषात्॥२.२.१६॥

ubhayathā ca doṣāt ..2.2.16..

.. Ubhayatha, in both ways, whether you accept the atoms to have colour, etc., or you do not accept it so. ..Cha, and. Doshat, because of the difficulties.

16. And there are difficulties in both cases. — 189.

COMMENTARY

If it be accepted that the atoms have not colour, taste, etc., then we cannot explain the possession of those qualities by earth, water, etc., for that which is not in the cause cannot be in the effect. If we take the contrary view, and hold that the atoms have colour, taste, etc., then the theory is open to the objection raised in the last Sutra. Thus in both ways, the atomic theory is untenable.

SUTRA II. 2. 17.

अपरिग्रहाच्चात्यन्तमनपेक्षा॥२.२.१७॥

aparigrahāccātyantamanapekṣā ..2.2.17..

... Aparigrahat, because it is not accepted (by the orthodox sages like Manu, etc.), … Gha, and. Atyantam, altogether, totally. … Anapeksha, disregard.

17. The atomic theory is not accepted by authoritative sages, therefore it is to be disregarded altogether. — 190.

COMMENTARY

Some regard may be shown to the doctrine of Kapila and the rest, because authoritative sages like Manu and others have accepted portions of their philosophy. But this doctrine of atoms, being opposed to the Vedas, no sages have accepted any portion of it, hence it is undemonstrated and should be disregarded by every one who aims at the highest end of man.

Adhikarana III — The Buddhist doctrine examined

Now the author disproves the Buddhistic teaching. The Buddha had four disciples, who founded four systems of philosophy, called respectively Vaibhashika, Sautrantika, Yogachara and Madhyamika. The Vaibhashikas hold that every external object, which is perceived, is real. The Sautrantikas hold that there is no proof whether external objects really exist of not, the ideas only exist, and the external objects are inferred from these ideas. Thus the Vaibhashikas hold that the external objects are directly perceived, while the Sautrantikas maintain that the outward world is an inference from ideas. The third class, the Yogacharas hold that ideas alone are real and there is no external world corresponding to these ideas. The outward objects are unreal, like dream objects. The Madhyamikas maintain that even the ideas themselves are unreal, and there is nothing that exists except the void (Shunyam). Such were the doctrines held by these four classes of Buddhists. All of thorn agree in maintaining that every existing object has only a momentary existence. The first two classes, namely, the Vaibhashikas and Sautrantikas, hold that all outward things may be classed under two heads, namely, physical and mental, the physical itself is sub-divided into two parts, Bhuta or elements, and Bhautika or elementals. Similarly, all mental objects are divided into two classes, mind or Chitta, and mental or Chaittika. They further hold that there are five Skandhas, namely, Rupa, Vijnana, Vedana, Sanjna and Samskara. Among these the four so-called elements — earth, water, (ire and air — are produced by the aggregation of four kinds of atoms, earthy, watery, fiery and airy, possessing respectively the attributes of hardness, fluidity, hotness and mobility. These four elements compose the bodies and senses of the various beings. All external objects thus constitute one Skandha, called the Rupa Skandha, consisting of elements and elementals. The second Skandha called Vijnana, is the stream of consciousness which gives the notion of egoity. In other words, this I-ness is the Vijnana Skandha. This is also called the Atma, the enjoyer, the agent. The third Skandha called Vedana consists of the sentiency of pleasure and pain. It may be called the Skandha of feeling. The fourth Skandha called the Sanjna consists of names such as Deva Datta, etc. All words thus constitute this fourth Skandha. The fifth Skandha, called Samskara, consists of the attributes of the mind, such as affection, hatred, delusion, merit, demerit, etc. The four last Skandhas collectively are called Chitta-Chaittika, mind-mental, or internal objects. All activities depend upon them and they constitute the inner motive of everything. All internal objects are thus Chatus-Skandhi or belonging to any one of these four Skandhas. All external objects belong to one Skandha alone, namely, the Rupa Skandha. Thus the whole world consists of these two kinds of objects, internal and external.. Except these two, there exists nothing else like ether, etc.

Doubt: Now arises the doubt: Is this theory valid or not?

Purvapaksha: This theory is valid, because it explains all world-activity.

Siddhanta: This is not so, as shown in the following Sutra.

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