And became of its thoroughly being condemned, the entire clan of these systems not recognizing a Lord) does not recommend itself to reason.

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9. Even if that reasoning be employed reversing (the relation of the Pradhana and Purusha), (it fails as before); for the intelligent being has no power (to become connected with the Pradhana).

Even if they should admit that the Purusha in connection with the body is the main worker, the Purusha being individually powerless, the connection with the body would itself be impossible (to be brought about).

10. And became of its thoroughly being condemned, the entire clan of these systems not recognizing a Lord) does not recommend itself to reason.

The systems of philosophy which do not recognise a Supreme Lord, being opposed to the declaration of all Shrutis and Smritis and to reason, are not worthy of being accepted (or considered). Thus the Padmapurana says — “Shrutis and Smritis and all reasoning declare the perfect Lord; no one is baser than he who says anything contrary to them.”

Here the Sutrakara refutes the theory that atoms are the cause of the world.

11. Just as molecules being great and long are the cause of increased dimension or size in their effects, so also the atoms and a binary atomic compound from their shortness and sphericity might become the cause of size in their effects.

If the quarternary atomic compounds, etc., being great and long could produce effects (things) having dimensions then the binary compounds and atoms too, could produce effects of corresponding dimensions on account of their shortness and sphericity. The contrast implied by the phrase ‘Just as’ means that otherwise even the former should be held incapable of producing any dimension in their products, for their is nothing to cause a distinction (between the two sets) referred to.

12. In both cases also, action of the atoms is not possible; hence absence of the effect of their activity (would have to be granted.

(The Vaisheshika who admits a Lord and His will to be the cause is to be asked whether or not the Lord’s will is eternal).

If the Lord’s will be granted to be eternal, then it would follow that even when there is His will (the cause) the activity of the atoms does not exist during Pralaya or dissolution admitted by the Vaisheshika; hence it may be argued that even now the atoms produce nothing. If the Lord’s will be not granted to be eternal, there is nothing to bring about His volition (the necessary antecedent of atomic activity). Hence for want of the Lord’s will to set the atoms at work, their activity and products cannot exist. But similar objections cannot be taken to the Vedic system; for the Lord who is postulated by the Vedas is also declared by the same Vedas to possess omnipotence. Hence everything is consistently explained in the Vedic system; (for the Lord’s will existing, the non-production, etc., can be accounted for on the ground of the Lord’s unlimited powers. During the time of dissolution also, though there is the Lord’s will, still by the absence of the particular circumstance of time, the non-production of effects is explained. Nor could the objection be taken that time exists even then; for we mean that that particular wave of time which is the cause of creation is not present. The same position cannot be taken by the opposite system). For (unlike the Vaisheshika), we admit peculiarities in time by virtue of its own nature (but not, as conventionally distinguished, only by the events which occur in it. And we also admit that only in particular periods of lime, the Lord exercises of His own accord His supreme will in particular ways).

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