And because the effect being produced, the cause ceases to exist. (Otherwise the first principles of the system would be contradicted).

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19. If it be said that the period of dissolution is possible in the Vaisheshika system when the perception is interrupted of the relative parts, which is the cause of the cognition of, and communication with regard to, the aggregates, we say ‘no’ for the atoms (the members of an aggregate) can duly be the cause of aggregates.

The Vaisheshika may state that the aggregate though permanently existing can be thought. of or spoken of as cause and effect on the perception of the parts mutually related in the group; hence it is possible in his system to account for a period of dissolution or Pralaya. (But this position cannot be maintained according to that system. For a whole body of separate atoms ceases to exist when it has produced a single effect. Consequently it is not consistent in the system to admit that an individual cognizes the atoms as such and proceeds to perceive their mutual relation and then speaks of it as an aggregate).

Moreover, in that system, it cannot be admitted that the aggregates in which atoms inhere are permanent; for according to their invariable principle, that the cause existing, the effect must be produced, the permanent aggregates should in their turn be producing innumerable effects in a short time.

As the cause ceases to exist when it has produced its effect, it cannot be said to produce special effects again; (for the energy and essence of the cause are used up in the production of the correlative effect; or when the body of not-inhering atoms has produced its effect, viz., the aggregate of inhering atoms, the same cause, vis., the not-inhering atoms cannot again become the cause of other effects).

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