GOD MORNING : Svapakshadoshaccha 11.1.29(163) Svapaksha: in ones own view; Doshat: because of the defects; Cha: also, and. The objection raised by you will equally apply to your doctrine that the formless (impartite) Infinite Pradhana or Prakriti void of sound and other qualities creates the world. The Sankhyas may say, We do not mention that our Pradhana is without parts. Pradhana is only a state of equipoise of the three Gunas, Sattva, Rajas and Tamas. Pradhana forms a whole containing the three Gunas as its parts. We reply that such a partiteness does not remove the objection in hand since Sattva, Rajas and Tamas are each of them equally impartite. Each Guna by itself assisted by the two other Gunas, constitutes the material cause of that part of the world which resembles it in its nature. Hence, the objection lies against the Sankhya view likewise. As reasoning is always unstable, if you are inclined to believe in the Pradhanas being in fact capable of partition, then it follows that the Pradhana cannot be eternal. Let it then be said that the various powers of the Pradhana to which the variety of its effects are pointing are its parts. Well, we reply, those diverse potencies are admitted by us also as we see the cause of the world in Brahman. The same objection applies also to your atomic theory. The same objections can be levelled against the doctrine of the world having originated from atoms. The atom is not made up of parts. When one atom combines with another atom, it must enter into combination with its whole extent with another. It cannot enter into partial contact with another. There will be entire interpenetration. Hence, there could be no further increase in the size. The compound of two atoms would not occupy more space than one atom. The result of the conjunction would be a mere atom. But if you hold that the atom enters into the combination with a part only, that would go against the assumption of the atoms having no parts. If the Pradhana is taken to be the cause of the universe as the Sankhyas maintain, in that case also the view of the Sankhyas will be equally subject to the objections raised against the Vedantic view of Brahman as the cause of the universe, as the Pradhana, too, is without parts. As for the propounder of the Brahman-theory, he has already refuted the objection directed against his own view.
Posted on: Wed, 14 May 2014 03:45:26 +0000
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