sribhashya-adhyaya2-padha2-mahddheerghathvadhikaranam-2-2-2

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MahddheerGHADhikaraNam-2-2-2

 

 

 

suthra-10-mahaddheerGHavathvA hrasva parimandalAbhyAm-2-2-10

 

 

 

Even so the theory of big and long produced from short and atomic (of

the nyaya vaiseshaikas) is untenable.

 

 

 

The theory of causation of sankhya has been disproved on the basis of

 

being fallacious and now the causality of atoms are taken up for

refutation. The school of Nyayavaiseshaikas claim that the atoms are the

cause of the world and the atom is invisible and indivisible and are the

ultimate cause which creates the world by combining into dyads and

triads. Two atoms combine and become a dyad which is also invisible and

denoted by the term hrasva 'short.' three dyads combine to make a

thrayaNuka or thrasarENu at which stage it becomes perceivable and

acquires magnitude and hence referred to as dheerGHa and mahath, long

and big. In this manner gross elements are created and the process goes

on till the world of objects is produced.

 

 

 

The suthra refutes the theory of atoms itself and hence the view of

Nyayavaiseshika that the world has originated from atoms. They say that

the atoms have no dimension and no parts in which case they cannot

combine and even if they do, since atoms do not have dimension there

would not be any question of short,long etc. Ramanuja explains this as

follows:

 

The things consisting of parts like threads combine in all their six

sides with each other to produce a piece of cloth. So also the atoms

must have parts in order to combine to become dyads etc. Otherwise the

atoms being without dimension even a thousand atoms combining would not

produce any magnitude of long, short etc. If on the other hand it is

admitted that they have parts, then those parts must have originated

from other parts and thus will result in infinite regress.

 

 

 

Vaiseshika may object that since this would mean the atoms having

infinite parts there would not be any difference between a mustard seed

and a mountain to which Ramanuja replies that the atoms having no

dimension the very idea of a mustard seed or a mountain itself is

impossible as nothing bigger than a paramanu can be produced. Then the

vaiseshika asks 'what is the solution,' to which Ramanuja replies

 

'vaidhikah pakshah parigrhyathAm !' meaning, they have no alternative

than to accept the view of the vedanta that Brahman is the cause of the

world.

 

 

 

suthra-11- ubhayathAhapi na karmAthah thadhAbhAvah-2-2-11

 

 

 

On both assumptions there can be no motion and hence no creation.

 

 

 

The atoms are supposed to be set in motion by adhrshta or unseen

principle which must abide either in the atoms or in the individual soul

and this suthra says that both assumptions are untenable.

 

 

 

Adhrshta, the unseen principle is the effect of karma on the part of the

individuals which is causal for the creation and this cannot abide in

the atoms. Adhrshta abiding in the individual cannot be responsible for

the motion in atoms. If it is due to the contact of the atoms with the

individual soul, the adhrshta being beginningless there will be always

creation. But the opponent may say that since the fruition of karma

differs in respect of time there cannot be creation forever. This

presents a difficulty as the pralaya cannot be explained as all the

karma of all the souls cannot fructify at the same time for the

creatiion to stop. The will of the Lord also cannot be cited as the

cause of this because the Isvara of Nyayavaiseshika is inferred, and

cannot be proved, as already shown in the suthra 'sAsthraonithvath'

(BS.1-1-3) Therefore the causality of atoms is disproved.

 

 

 

suthra-12-samavAyAbhyupagamAccha sAmyAdhanavasTHitjhEh-2-2-12

 

 

 

Because of the concept of samavaya there results an infinite regress.

 

 

 

SamavAya or inherence is one of the seven catagories,padhArThas of

nyayavaiseshikas. Categories are the classification of everything in the

world which falls into one of the seven, namely, substance,

quality,action,genarality,peculiarity, inherence and non-existence.Out

of these, samavaya, inherence, is a concept peculiar to the system of

Nyayavaiseshika . It is explained thus. Samavaya, inherence, is the

eternal relation between two things inseparable as the substance and

quality, motion and moving object, genus, jati and the individual

belonging to the jati,etc.

 

 

 

The suthra refutes the concept of samavaya on the basis of infinite

regress. As samavaya explains the relation between two things

inseparable the relation of samavaya to the things that are made

inseparable by its presence must be also by samvaya and thus it results

in infinite regress, anavasTHA. If it is said that the inseparable

connection is the nature of samavaya and hence does not need another

connection to explain it, Ramanuja argues that the same naure of

connection can be attributed to the two things which are inseparable by

nature.

 

 

 

 

 

suthra-13-nithyamEva cha bhAvAth-2-2-13

 

 

 

Because (the world) would be eternal.

 

 

 

 

 

According to the nyayavaiseshikas samavaya is eternal and if the

connection is eternal the things connected are also eternal and hence

the world will be eternal.

 

 

 

 

 

suthra-14-rupAdhimathvAccha viparyayO dharsanATH-2-2-14

 

 

 

 

 

Because the atoms possessing colour etc. will prove the contrary.

 

 

 

The atoms of four kinds are said to create the world, namely those of

air,fire,water and earth , which possess the peculiar characterstics of

the four elements, thaat is, touch,colour, taste and smell. And the

atoms are claimed to be eternal and partless. If they possess the

characterestics of colour etc they cease to be eternal and partless as

all the things that have these qualities are found to be non-eternal and

have parts. This is contradictory to the concept of atoms professed by

the nyayavaiseshakas.

 

 

 

 

 

suthra-15-ubhayaHA cha dhOshAth-2-2-15

 

 

 

As there is objection in either case.

 

 

 

On the other hand if the atoms do not have colour and other qualities

they cannot be the cause of earth and other elements. So either way the

theory of atoms being the cause of the world is refuted.

 

 

 

 

 

suthra-16-aparigrahAthcha athyantham anapEkshA-2-2-2-16

 

 

 

Since it is not accepted it is completely rejected.

 

 

 

The thoery of sankhyas advocated by KAPILA, is accepted partly by the

followers of the vedas because of its sathkaryavAdha, though it has

been proved to be contrary to the vedic concepts. But the theory of

atoms, expounded by KaNadha, the founder of vaiseshika, is totally

rejected.

 

Thus ends the mahaddheerGhADHikaraNam.