Chapter XXII: Part 22

If you (the Vai/s/eshika) say that qualities, actions, &c. (although not non-different from substances) may yet depend on the latter because substances and qualities stand in the relation of one not being able to exist without the other (ayutasiddhi[373]); we point out that things which are ayutasiddha must either be non-separate in place, or non-separate in time, or non-separate in nature, and that none of these alternatives agrees with Vai/s/eshika principles. For the first alternative contradicts your own assumptions according to which the cloth originating from the threads occupies the place of the threads only, not that of the cloth, while the qualities of the cloth, such as its white colour, occupy the place of the cloth only, not that of the threads. So the Vai/s/eshika-sûtras say (I, 1, 10), 'Substances originate another substance and qualities another quality.' The threads which constitute the causal substance originate the effected substance, viz. the cloth, and the qualities of the threads, such as white colour, &c., produce in the cloth new corresponding qualities. But this doctrine is clearly contradicted by the assumption of substance and quality being non-separate in place.--If, in the second place, you explain ayutasiddhatva as non-separation in time, it follows also that, for instance, the right and the left horn of a cow would be ayutasiddha.--And if, finally, you explain it to mean 'non-separation in character,' it is impossible to make any further distinction between the substance and the quality, as then quality is conceived as being identical with substance.

Moreover, the distinction which the Vai/s/eshikas make between conjunction (sa/m/yoga) as being the connexion of things which can exist separately, and inherence (samavâya) as being the connexion of things which are incapable of separate existence is futile, since the cause which exists before the effect[374] cannot be said to be incapable of separate existence. Perhaps the Vai/s/eshika will say that his definition refers to one of the two terms only, so that samavâya is the connexion, with the cause, of the effect which is incapable of separate existence. But this also is of no avail; for as a connexion requires two terms, the effect as long as it has not yet entered into being cannot be connected with the cause. And it would be equally unavailing to say that the effect enters into the connexion after it has begun to exist; for if the Vai/s/eshika admits that the effect may exist previous to its connexion with the cause, it is no longer ayutasiddha (incapable of separate existence), and thereby the principle that between effect and cause conjunction and disjunction do not take place is violated.[375] And[376] just as conjunction, and not samavâya, is the connexion in which every effected substance as soon as it has been produced stands with the all-pervading substances as ether, &c.--although no motion has taken place on the part of the effected substance--so also the connexion of the effect with the cause will be conjunction merely, not samavâya.

Nor is there any proof for the existence of any connexion, samavâya or sa/m/yoga, apart from the things which it connects. If it should be maintained that sa/m/yoga and samavâya have such an existence because we observe that there are names and ideas of them in addition to the names and ideas of the things connected, we point out that one and the same thing may be the subject of several names and ideas if it is considered in its relations to what lies without it. Devadatta although being one only forms the object of many different names and notions according as he is considered in himself or in his relations to others; thus he is thought and spoken of as man, Brâhma/n/a learned in the Veda, generous, boy, young man, father, grandson, brother, son-in-law, &c. So, again, one and the same stroke is, according to the place it is connected with, spoken of and conceived as meaning either ten, or hundred, or thousand, &c. Analogously, two connected things are not only conceived and denoted as connected things, but in addition constitute the object of the ideas and terms 'conjunction' or 'inherence' which however do not prove themselves to be separate entities.--Things standing thus, the non-existence of separate entities (conjunction, &c.), which entities would have to be established on the ground of perception, follows from the fact of their non-perception.--Nor, again[377], does the circumstance of the word and idea of connexion having for its object the things connected involve the connexion's permanent existence, since we have already shown above that one thing may, on account of its relations to other things, be conceived and denoted in different ways.

Further[378], conjunction cannot take place between the atoms, the soul, and the internal organ, because they have no parts; for we observe that conjunction takes place only of such substances as consist of parts. If the Vai/s/eshika should say that parts of the atoms, soul and mind may be assumed (in order to explain their alleged conjunction), we remark that the assumption of actually non-existing things would involve the result that anything might be established; for there is no restrictive rule that only such and such non-existing things--whether contradictory to reason or not--should be assumed and not any other, and assumptions depend on one's choice only and may be carried to any extent. If we once allow assumptions, there is no reason why there should not be assumed a further hundred or thousand things, in addition to the six categories assumed by the Vai/s/eshikas. Anybody might then assume anything, and we could neither stop a compassionate man from assuming that this transmigratory world which is the cause of so much misery to living beings is not to be, nor a malicious man from assuming that even the released souls are to enter on a new cycle of existences.

Further, it is not possible that a binary atomic compound, which consists of parts, should be connected with the simple indivisible atoms by an intimate connexion (sa/ms/lesha) any more than they can thus be connected with ether; for between ether and earth, &c. there does not exist that kind of intimate connexion which exists, for instance, between wood and varnish[379].

Let it then be said (the Vai/s/eshika resumes) that the samavâya relation must be assumed, because otherwise the relation of that which abides and that which forms the abode--which relation actually exists between the effected substance and the causal substance--is not possible.--That would, we reply, involve the vice of mutual dependence; for only when the separateness of cause and effect is established, the relation of the abode and that which abides can be established; and only when the latter relation is established, the relation of separateness can be established. For the Vedântins acknowledge neither the separateness of cause and effect, nor their standing to each other in the relation of abode and thing abiding, since according to their doctrine the effect is only a certain state of the cause[380].--Moreover, as the atoms are limited (not of infinite extension), they must in reality consist of as many parts as we acknowledge regions of space[381], whether those be six or eight or ten, and consequently they cannot be permanent; conclusions contrary to the Vai/s/eshika doctrine of the indivisibility and permanency of the atoms.--If the Vai/s/eshika replies that those very parts which are owing to the existence of the different regions of space are his (indestructible) atoms; we deny that because all things whatever, forming a series of substances of ever-increasing minuteness, are capable of dissolution, until the highest cause (Brahman) is reached. Earth--which is, in comparison with a binary compound, the grossest thing of all--undergoes decomposition; so do the substances following next which belong to the same class as earth; so does the binary compound; and so does, finally, the atom which (although the minutest thing of all) still belongs to the same general class (i.e. matter) with earth, &c. The objection (which the Vai/s/eshika might possibly raise here again) that things can be decomposed only by the separation of their parts[382], we have already disposed of above, where we pointed out that decomposition may take place in a manner analogous to the melting of ghee. Just as the hardness of ghee, gold, and the like, is destroyed in consequence of those substances being rendered liquid by their contact with fire, no separation of the parts taking place all the while; so the solid shape of the atoms also may be decomposed by their passing back into the indifferenced condition of the highest cause. In the same way the origination of effects also is brought about not merely in the way of conjunction of parts; for we see that milk, for instance, and water originate effects such as sour milk and ice without there taking place any conjunction of parts.

It thus appears that the atomic doctrine is supported by very weak arguments only, is opposed to those scriptural passages which declare the Lord to be the general cause, and is not accepted by any of the authorities taking their stand on Scripture, such as Manu and others. Hence it is to be altogether disregarded by highminded men who have a regard for their own spiritual welfare.

18. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-establishment of those (two aggregates).

The reasons on account of which the doctrine of the Vai/s/eshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic[383]). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.

That doctrine is presented in a variety of forms, due either to the difference of the views (maintained by Buddha at different times), or else to the difference of capacity on the part of the disciples (of Buddha). Three principal opinions may, however, be distinguished; the opinion of those who maintain the reality of everything (Realists, sarvâstitvavâdin); the opinion of those who maintain that thought only is real (Idealists, vij/ñ/ànavâdin); and the opinion of those who maintain that everything is void (unreal; Nihilists, /s/ûnyavâdin[384]).--We first controvert those who maintain that everything, external as well as internal, is real. What is external is either element (bhûta) or elementary (bhautika); what is internal is either mind (/k/itta) or mental (/k/aitta). The elements are earth, water, and so on; elemental are colour, &c. on the one hand, and the eye and the other sense-organs on the other hand. Earth and the other three elements arise from the aggregation of the four different kinds of atoms; the atoms of earth being hard, those of water viscid, those of fire hot, those of air mobile.:--The inward world consists of the five so-called 'groups' (skandha), the group of sensation (rûpaskandha), the group of knowledge (vij/ñ/ânaskandha), the group of feeling (vedanâskandha), the group of verbal knowledge (samj/ñ/âskandha), and the group of impressions (sa/m/skâraskandha)[385]; which taken together constitute the basis of all personal existence[386].

With reference to this doctrine we make the following remarks.--Those two aggregates, constituting two different classes, and having two different causes which the Bauddhas assume, viz. the aggregate of the elements and elementary things whose cause the atoms are, and the aggregate of the five skandhas whose cause the skandhas are, cannot, on Bauddha principles, be established, i.e. it cannot be explained how the aggregates are brought about. For the parts constituting the (material) aggregates are devoid of intelligence, and the kindling (abhijvalana) of intelligence depends on an aggregate of atoms having been brought about previously[387]. And the Bauddhas do not admit any other permanent intelligent being, such as either an enjoying soul or a ruling Lord, which could effect the aggregation of the atoms. Nor can the atoms and skandhas be assumed to enter on activity on their own account; for that would imply their never ceasing to be active[388]. Nor can the cause of aggregation be looked for in the so-called abode (i.e. the âlayavij/ñ/âna-pravâha, the train of self-cognitions); for the latter must be described either as different from the single cognitions or as not different from them. (In the former case it is either permanent, and then it is nothing else but the permanent soul of the Vedântins; or non-permanent;) then being admitted to be momentary merely, it cannot exercise any influence and cannot therefore be the cause of the motion of the atoms[389]. (And in the latter case we are not further advanced than before.)--For all these reasons the formation of aggregates cannot be accounted for. But without aggregates there would be an end of the stream of mundane existence which presupposes those aggregates.

19. If it be said that (the formation of aggregates may be explained) through (Nescience, &c.) standing in the relation of mutual causality; we say 'No,' because they merely are the efficient causes of the origin (of the immediately subsequent links).

Although there exists no permanent intelligent principle of the nature either of a ruling Lord or an enjoying soul, under whose influence the formation of aggregates could take place, yet the course of mundane existence is rendered possible through the mutual causality[390] of Nescience and so on, so that we need not look for any other combining principle.

The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like[391]. All these terms constitute a chain of causes and are as such spoken of in the Bauddha system, sometimes cursorily, sometimes at length. They are, moreover, all acknowledged as existing, not by the Bauddhas only, but by the followers of all systems. And as the cycles of Nescience, &c. forming uninterrupted chains of causes and effects revolve unceasingly like water-wheels, the existence of the aggregates (which constitute bodies and minds) must needs be assumed, as without such Nescience and so on could not take place.

This argumentation of the Bauddha we are unable to accept, because it merely assigns efficient causes for the origination of the members of the series, but does not intimate an efficient cause for the formation of the aggregates. If the Bauddha reminds us of the statement made above that the existence of aggregates must needs be inferred from the existence of Nescience and so on, we point out that, if he means thereby that Nescience and so on cannot exist without aggregates and hence require the existence of such, it remains to assign an efficient cause for the formation of the aggregates. But, as we have already shown--when examining the Vaijeshika doctrine--that the formation of aggregates cannot be accounted for even on the assumption of permanent atoms and individual souls in which the ad/ri/sh/t/a abides[392]; how much less then are aggregates possible if there exist only momentary atoms not connected with enjoying souls and devoid of abodes (i.e. souls), and that which abides in them (the ad/ri/sh/t/a).--Let us then assume (the Bauddha says) that Nescience, &c. themselves are the efficient cause of the aggregate.--But how--we ask--can they be the cause of that without which--as their abode--they themselves are not capable of existence? Perhaps you will say that in the eternal sa/m/sâra the aggregates succeed one another in an unbroken chain, and hence also Nescience, and so on, which abide in those aggregates. But in that case you will have to assume either that each aggregate necessarily produces another aggregate of the same kind, or that, without any settled rule, it may produce either a like or an unlike one. In the former case a human body could never pass over into that of a god or an animal or a being of the infernal regions; in the latter case a man might in an instant be turned into an elephant or a god and again become a man; either of which consequences would be contrary to your system.--Moreover, that for the purpose of whose enjoyment the aggregate is formed is, according to your doctrine, not a permanent enjoying soul, so that enjoyment subserves itself merely and cannot be desired by anything else; hence final release also must, according to you, be considered as subserving itself only, and no being desirous of release can be assumed. If a being desirous of both were assumed, it would have to be conceived as permanently existing up to the time of enjoyment and release, and that would be contrary to your doctrine of general impermanency.--There may therefore exist a causal relation between the members of the series consisting of Nescience, &c., but, in the absence of a permanent enjoying soul, it is impossible to establish on that ground the existence of aggregates.

20. (Nor can there be a causal relation between Nescience, &c.), because on the origination of the subsequent (moment) the preceding one ceases to be.

We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong.

Those who maintain that everything has a momentary existence only admit that when the thing existing in the second moment[393] enters into being the thing existing in the first moment ceases to be. On this admission it is impossible to establish between the two things the relation of cause and effect, since the former momentary existence which ceases or has ceased to be, and so has entered into the state of non-existence, cannot be the cause of the later momentary existence.--Let it then be said that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence.--That also is impossible; for the assumption that a fully developed existence exerts a further energy, involves the conclusion that it is connected with a second moment (which contradicts the doctrine of universal momentariness).--Then let the mere existence of the antecedent entity constitute its causal energy.--That assumption also is fruitless, because we cannot conceive the origination of an effect which is not imbued with the nature of the cause (i.e. in which the nature of the cause does not continue to exist). And to assume that the nature of the cause does continue to exist in the effect is impossible (on the Bauddha doctrine), as that would involve the permanency of the cause, and thus necessitate the abandonment of the doctrine of general non-permanency.--Nor can it be admitted that the relation of cause and effect holds good without the cause somehow giving its colouring to the effect; for that doctrine might unduly be extended to all cases[394].--Moreover, the origination and cessation of things of which the Bauddha speaks must either constitute a thing's own form or another state of it, or an altogether different thing. But none of these alternatives agrees with the general Bauddha principles. If, in the first place, origination and cessation constituted the form of a thing, it would follow that the word 'thing' and the words 'origination' and 'cessation' are interchangeable (which is not the case).--Let then, secondly, the Bauddha says, a certain difference be assumed, in consequence of which the terms 'origination' and 'cessation' may denote the initial and final states of that which in the intermediate state is called thing.--In that case, we reply, the thing will be connected with three moments, viz. the initial, the intermediate, and the final one, so that the doctrine of general momentariness will have to be abandoned.--Let then, as the third alternative, origination and cessation be altogether different from the thing, as much as a buffalo is from a horse.--That too cannot be, we reply; for it would lead to the conclusion that the thing, because altogether disconnected with origination and cessation, is everlasting. And the same conclusion would be led up to, if we understood by the origination and cessation of a thing merely its perception and non-perception; for the latter are attributes of the percipient mind only, not of the thing itself.--Hence we have again to declare the Bauddha doctrine to be untenable.

21. On the supposition of there being no (cause: while yet the effect takes place), there results contradiction of the admitted principle; otherwise simultaneousness (of cause and effect).

It has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes[395]. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things[396] are momentary merely.

22. Cessation dependent on a sublative act of the mind, and cessation not so dependent cannot be established, there being no (complete) interruption.

The Bauddhas who maintain that universal destruction is going on constantly, assume that 'whatever forms an object of knowledge and is different from the triad is produced (sa/m/sk/ri/ta) and momentary.' To the triad there mentioned they give the names 'cessation dependent on a sublative act of the mind,' 'cessation not dependent on such an act,' and 'space.' This triad they hold to be non-substantial, of a merely negative character (abhâvamâtra), devoid of all positive characteristics. By 'cessation dependent on a sublative act of the mind,' we have to understand such destruction of entities as is preceded by an act of thought[397]; by 'cessation not so dependent' is meant destruction of the opposite kind[398]; by 'space' is meant absence in general of something covering (or occupying space). Out of these three non-existences 'space' will be refuted later on (Sûtra 24), the two other ones are refuted in the present Sûtra.

Cessation which is dependent on a sublative act of the mind, and cessation which is not so dependent are both impossible, 'on account of the absence of interruption.' For both kinds of cessation must have reference either to the series (of momentary existences) or to the single members constituting the series.--The former alternative is impossible, because in all series (of momentary existences) the members of the series stand in an unbroken relation of cause and effect so that the series cannot be interrupted[399].--The latter alternative is likewise inadmissible, for it is impossible to maintain that any momentary existence should undergo complete annihilation entirely undefinable and disconnected (with the previous state of existence), since we observe that a thing is recognised in the various states through which it may pass and thus has a connected existence[400]. And in those cases also where a thing is not clearly recognised (after having undergone a change) we yet infer, on the ground of actual observations made in other cases, that one and the same thing continues to exist without any interruption.--For these reasons the two kinds of cessation which the Bauddhas assume cannot be proved.

23. And on account of the objections presenting themselves in either case.

The cessation of Nescience, &c. which, on the assumption of the Bauddhas, is included in the two kinds of cessation discussed hitherto, must take place either in consequence of perfect knowledge together with its auxiliaries, or else of its own accord. But the former alternative would imply the abandonment of the Bauddha doctrine that destruction takes place without a cause, and the latter alternative would involve the uselessness of the Bauddha instruction as to the 'path'[401]. As therefore both alternatives are open to objections, the Bauddha doctrine must be declared unsatisfactory.

24. And in the case of space also (the doctrine of its being a non-entity is untenable) on account of its not differing (from the two other kinds of non-entity).

We have shown so far that of the triad declared by the Bauddhas to be devoid of all positive characteristics, and therefore non-definable, two (viz. prati-sa/m/khyâvirodha and aprati) cannot be shown to be such; we now proceed to show the same with regard to space (ether, âkâ/s/a).

With regard to space also it cannot be maintained that it is non-definable, since substantiality can be established in the case of space no less than in the case of the two so-called non-entities treated of in the preceding Sûtras. That space is a real thing follows in the first place from certain scriptural passages, such as 'space sprang from the Self.'--To those, again, who (like the Bauddhas) disagree with us as to the authoritativeness of Scripture we point out that the real existence of space is to be inferred from the quality of sound, since we observe that earth and other real things are the abodes of smell and the other qualities.--Moreover, if you declare that space is nothing but the absence in general of any covering (occupying) body, it would follow that while one bird is flying--whereby space is occupied--there would be no room for a second bird wanting to fly at the same time. And if you should reply that the second bird may fly there where there is absence of a covering body, we point out that that something by which the absence of covering bodies is distinguished must be a positive entity, viz. space in our sense, and not the mere non-existence of covering bodies[402].--Moreover, the Bauddha places himself, by his view of space, in opposition to other parts of his system. For we find, in the Bauddha Scriptures, a series of questions and answers (beginning, 'On what, O reverend Sir, is the earth founded?'), in which the following question occurs, 'On what is the air founded?' to which it is replied that the air is founded on space (ether). Now it is clear that this statement is appropriate only on the supposition of space being a positive entity, not a mere negation.--Further, there is a self-contradiction in the Bauddha statements regarding all the three kinds of negative entities, it being said, on the one hand, that they are not positively definable, and, on the other hand, that they are eternal. Of what is not real neither eternity nor non-eternity can be predicated, since the distinction of subjects and predicates of attribution is founded entirely on real things. Anything with regard to which that distinction holds good we conclude to be a real thing, such as jars and the like are, not a mere undefinable negation.

25. And on account of remembrance.

The philosopher who maintains that all things are momentary only would have to extend that doctrine to the perceiving person (upalabdh/ri/) also; that is, however, not possible, on account of the remembrance which is consequent on the original perception. That remembrance can take place only if it belongs to the same person who previously made the perception; for we observe that what one man has experienced is not remembered by another man. How, indeed, could there arise the conscious state expressed in the sentences, 'I saw that thing, and now I see this thing,' if the seeing person were not in both cases the same? That the consciousness of recognition takes place only in the case of the observing and remembering subject being one, is a matter known to every one; for if there were, in the two cases, different subjects, the state of consciousness arising in the mind of the remembering person would be, '_I_ remember; another person made the observation.' But no such state of consciousness does arise.--When, on the other hand, such a state of consciousness does arise, then everybody knows that the person who made the original observation, and the person who remembers, are different persons, and then the state of consciousness is expressed as follows, 'I remember that that other person saw that and that.'--In the case under discussion, however, the Vainâ/s/ika himself--whose state of consciousness is, 'I saw that and that'--knows that there is one thinking subject only to which the original perception as well as the remembrance belongs, and does not think of denying that the past perception belonged to himself, not any more than he denies that fire is hot and gives light.

As thus one agent is connected with the two moments of perception and subsequent remembrance, the Vainâ/s/ika has necessarily to abandon the doctrine of universal momentariness. And if he further recognises all his subsequent successive cognitions, up to his last breath, to belong to one and the same subject, and in addition cannot but attribute all his past cognitions, from the moment of his birth, to the same Self, how can he maintain, without being ashamed of himself, that everything has a momentary existence only? Should he maintain that the recognition (of the subject as one and the same) takes place on account of the similarity (of the different self-cognitions; each, however, being momentary only), we reply that the cognition of similarity is based on two things, and that for that reason the advocate of universal momentariness who denies the existence of one (permanent) subject able mentally to grasp the two similar things simply talks deceitful nonsense when asserting that recognition is founded on similarity. Should he admit, on the other hand, that there is one mind grasping the similarity of two successive momentary existences, he would thereby admit that one entity endures for two moments and thus contradict the tenet of universal momentariness.--Should it be said that the cognition 'this is similar to that' is a different (new) cognition, not dependent on the apperception of the earlier and later momentary existences, we refute this by the remark that the fact of different terms--viz. 'this' and 'that'--being used points to the existence of different things (which the mind grasps in a judgment of similarity). If the mental act of which similarity is the object were an altogether new act (not concerned with the two separate similar entities), the expression 'this is similar to that' would be devoid of meaning; we should in that case rather speak of 'similarity' only.--Whenever (to add a general reflexion) something perfectly well known from ordinary experience is not admitted by philosophers, they may indeed establish their own view and demolish the contrary opinion by means of words, but they thereby neither convince others nor even themselves. Whatever has been ascertained to be such and such must also be represented as such and such; attempts to represent it as something else prove nothing but the vain talkativeness of those who make those attempts. Nor can the hypothesis of mere similarity being cognised account for ordinary empirical life and thought; for (in recognising a thing) we are conscious of it being that which we were formerly conscious of, not of it being merely similar to that. We admit that sometimes with regard to an external thing a doubt may arise whether it is that or merely is similar to that; for mistakes may be made concerning what lies outside our minds. But the conscious subject never has any doubt whether it is itself or only similar to itself; it rather is distinctly conscious that it is one and the same subject which yesterday had a certain sensation and to-day remembers that sensation.--For this reason also the doctrine of the Nihilists is to be rejected.

26. (Entity) does not spring from non-entity on account of that not being observed.

The system of the Vainâ/s/ikas is objectionable for this reason also that those who deny the existence of permanent stable causes are driven to maintain that entity springs from non-entity. This latter tenet is expressly enunciated by the Bauddhas where they say, 'On account of the manifestation (of effects) not without previous destruction (of the cause).' For, they say, from the decomposed seed only the young plant springs, spoilt milk only turns into curds, and the lump of clay has ceased to be a lump when it becomes a jar. If effects did spring from the unchanged causes, all effects would originate from all causes at once, as then no specification would be required[403]. Hence, as we see that young plants, &c. spring from seeds, &c. only after the latter have been merged in non-existence, we hold that entity springs from non-entity.

To this Bauddha tenet we reply, '(Entity does) not (spring) from non-entity, on account of that not being observed.' If entity did spring from non-entity, the assumption of special causes would be purportless, since non-entity is in all cases one and the same. For the non-existence of seeds and the like after they have been destroyed is of the same kind as the non-existence of horns of hares and the like, i.e. non-existence is in all cases nothing else but the absence of all character of reality, and hence there would be no sense (on the doctrine of origination from non-existence) in assuming that sprouts are produced from seeds only, curds from milk only, and so on. And if non-distinguished non-existence were admitted to have causal efficiency, we should also have to assume that sprouts, &c. originate from the horns of hares, &c.--a thing certainly not actually observed.--If, again, it should be assumed that there are different kinds of non-existence having special distinctions--just as, for instance, blueness and the like are special qualities of lotuses and so on--we point out that in that case the fact of there being such special distinctions would turn the non-entities into entities no less real than lotuses and the like. In no case non-existence would possess causal efficiency, simply because, like the horn of a hare, it is non-existence merely.--Further, if existence sprang from non-existence, all effects would be affected with non-existence; while as a matter of fact they are observed to be merely positive entities distinguished by their various special characteristics. Nor[404] does any one think that things of the nature of clay, such as pots and the like, are the effects of threads and the like; but everybody knows that things of the nature of clay are the effects of clay only.--The Bauddha's tenet that nothing can become a cause as long as it remains unchanged, but has to that end to undergo destruction, and that thus existence springs from non-existence only is false; for it is observed that only things of permanent nature which are always recognised as what they are, such as gold, &c., are the causes of effects such as golden ornaments, and so on. In those cases where a destruction of the peculiar nature of the cause is observed to take place, as in the case of seeds, for instance, we have to acknowledge as the cause of the subsequent condition (i.e. the sprout) not the earlier condition in so far as it is destroyed, but rather those permanent particles of the seed which are not destroyed (when the seed as a whole undergoes decomposition).--Hence as we see on the one hand that no entities ever originate from nonentities such as the horns of a hare, and on the other hand that entities do originate from entities such as gold and the like the whole Bauddha doctrine of existence springing from non-existence has to be rejected.--We finally point out that, according to the Bauddhas, all mind and all mental modifications spring from the four skandhas discussed above and all material aggregates from the atoms; why then do they stultify this their own doctrine by the fanciful assumption of entity springing from non-entity and thus needlessly perplex the mind of every one?

27. And thus (on that doctrine) there would be an accomplishment (of ends) in the case of non-active people also.

If it were admitted that entity issues from non-entity, lazy inactive people also would obtain their purposes, since 'non-existence' is a thing to be had without much trouble. Rice would grow for the husbandman even if he did not cultivate his field; vessels would shape themselves even if the potter did not fashion the clay; and the weaver too lazy to weave the threads into a whole, would nevertheless have in the end finished pieces of cloth just as if he had been weaving. And nobody would have to exert himself in the least either for going to the heavenly world or for obtaining final release. All which of course is absurd and not maintained by anybody.--Thus the doctrine of the origination of entity from non-entity again shows itself to be futile.

28. The non-existence (of external things) cannot be maintained, on account of (our) consciousness (of them).

There having been brought forward, in what precedes, the various objections which lie against the doctrine of the reality of the external world (in the Bauddha sense), such as the impossibility of accounting for the existence of aggregates, &c., we are now confronted by those Bauddhas who maintain that only cognitions (or ideas, vij/ñ/âna) exist.--The doctrine of the reality of the external world was indeed propounded by Buddha conforming himself to the mental state of some of his disciples whom he perceived to be attached to external things; but it does not represent his own true view according to which cognitions alone are real.

According to this latter doctrine the process, whose constituting members are the act of knowledge, the object of knowledge, and the result of knowledge[405], is an altogether internal one, existing in so far only as it is connected with the mind (buddhi). Even if external things existed, that process could not take place but in connexion with the mind. If, the Bauddhas say, you ask how it is known that that entire process is internal and that no outward things exist apart from consciousness, we reply that we base our doctrine on the impossibility of external things. For if external things are admitted, they must be either atoms or aggregates of atoms such as posts and the like. But atoms cannot be comprehended under the ideas of posts and the like, it being impossible for cognition to represent (things as minute as) atoms. Nor, again, can the outward things be aggregates of atoms such as pillars and the like, because those aggregates can neither be defined as different nor as non-different from the atoms[406].--In the same way we can show that the external things are not universals and so on[407].

Moreover, the cognitions--which are of a uniform nature only in so far as they are states of consciousness--undergo, according to their objects, successive modifications, so that there is presented to the mind now the idea of a post, now the idea of a wall, now the idea of a jar, and so on. Now this is not possible without some distinction on the part of the ideas themselves, and hence we must necessarily admit that the ideas have the same forms as their objects. But if we make this admission, from which it follows that the form of the objects is determined by the ideas, the hypothesis of the existence of external things becomes altogether gratuitous. From the fact, moreover, of our always being conscious of the act of knowledge and the object of knowledge simultaneously it follows that the two are in reality identical. When we are conscious of the one we are conscious of the other also; and that would not happen if the two were essentially distinct, as in that case there would be nothing to prevent our being conscious of one apart from the other. For this reason also we maintain that there are no outward things.--

Perception is to be considered as similar to a dream and the like. The ideas present to our minds during a dream, a magical illusion, a mirage and so on, appear in the twofold form of subject and object, although there is all the while no external object; hence we conclude that the ideas of posts and the like which occur in our waking state are likewise independent of external objects; for they also are simply ideas.--If we be asked how, in the absence of external things, we account for the actual variety of ideas, we reply that that variety is to be explained from the impressions left by previous ideas[408]. In the beginningless sa/m/sâra ideas and mental impressions succeed each other as causes and effects, just as the plant springs from the seed and seeds are again produced from the plant, and there exists therefore a sufficient reason for the variety of ideas actually experienced. That the variety of ideas is solely due to the impressions left on the mind by past ideas follows, moreover, from the following affirmative and negative judgments: we both (the Vedântins as well as the Bauddhas) admit that in dreams, &c. there presents itself a variety of ideas which arise from mental impressions, without any external object; we (the Bauddhas) do not admit that any variety of ideas can arise from external objects, without mental impressions.--Thus we are again led to conclude that no outward things exist.

To all this we (the Vedântins) make the following reply.--The non-existence of external things cannot be maintained because we are conscious of external things. In every act of perception we are conscious of some external thing corresponding to the idea, whether it be a post or a wall or a piece of cloth or a jar, and that of which we are conscious cannot but exist. Why should we pay attention to the words of a man who, while conscious of an outward thing through its approximation to his senses, affirms that he is conscious of no outward thing, and that no such thing exists, any more than we listen to a man who while he is eating and experiencing the feeling of satisfaction avers that he does not eat and does not feel satisfied?--If the Bauddha should reply that he does not affirm that he is conscious of no object but only that he is conscious of no object apart from the act of consciousness, we answer that he may indeed make any arbitrary statement he likes, but that he has no arguments to prove what he says. That the outward thing exists apart from consciousness, has necessarily to be accepted on the ground of the nature of consciousness itself. Nobody when perceiving a post or a wall is conscious of his perception only, but all men are conscious of posts and walls and the like as objects of their perceptions. That such is the consciousness of all men, appears also from the fact that even those who contest the existence of external things bear witness to their existence when they say that what is an internal object of cognition appears like something external. For they practically accept the general consciousness, which testifies to the existence of an external world, and being at the same time anxious to refute it they speak of the external things as 'like something external.' If they did not themselves at the bottom acknowledge the existence of the external world, how could they use the expression 'like something external?' No one says, 'Vish/n/umitra appears like the son of a barren mother.' If we accept the truth as it is given to us in our consciousness, we must admit that the object of perception appears to us as something external, not like something external.--But--the Bauddha may reply--we conclude that the object of perception is only like something external because external things are impossible.--This conclusion we rejoin is improper, since the possibility or impossibility of things is to be determined only on the ground of the operation or non-operation of the means of right knowledge; while on the other hand, the operation and non-operation of the means of right knowledge are not to be made dependent on preconceived possibilities or impossibilities. Possible is whatever is apprehended by perception or some other means of proof; impossible is what is not so apprehended. Now the external things are, according to their nature, apprehended by all the instruments of knowledge; how then can you maintain that they are not possible, on the ground of such idle dilemmas as that about their difference or non-difference from atoms?--Nor, again, does the non-existence of objects follow from the fact of the ideas having the same form as the objects; for if there were no objects the ideas could not have the forms of the objects, and the objects are actually apprehended as external.--For the same reason (i.e. because the distinction of thing and idea is given in consciousness) the invariable concomitance of idea and thing has to be considered as proving only that the thing constitutes the means of the idea, not that the two are identical. Moreover, when we are conscious first of a pot and then of a piece of cloth, consciousness remains the same in the two acts while what varies are merely the distinctive attributes of consciousness; just as when we see at first a black and then a white cow, the distinction of the two perceptions is due to the varying blackness and whiteness while the generic character of the cow remains the same. The difference of the one permanent factor (from the two--or more--varying factors) is proved throughout by the two varying factors, and vice versâ the difference of the latter (from the permanent factor) by the presence of the one (permanent factor). Therefore thing and idea are distinct. The same view is to be held with regard to the perception and the remembrance of a jar; there also the perception and the remembrance only are distinct while the jar is one and the same; in the same way as when conscious of the smell of milk and the taste of milk we are conscious of the smell and taste as different things but of the milk itself as one only.

Further, two ideas which occupy different moments of time and pass away as soon as they have become objects of consciousness cannot apprehend--or be apprehended by--each other. From this it follows that certain doctrines forming part of the Bauddha system cannot be upheld; so the doctrine that ideas are different from each other; the doctrine that everything is momentary, void, &c.; the doctrine of the distinction of individuals and classes; the doctrine that a former idea leaves an impression giving rise to a later idea; the doctrine of the distinction, owing to the influence of Nescience, of the attributes of existence and non-existence; the doctrine of bondage and release (depending on absence and presence of right knowledge)[409].

Further, if you say that we are conscious of the idea, you must admit that we are also conscious of the external thing. And if you rejoin that we are conscious of the idea on its own account because it is of a luminous nature like a lamp, while the external thing is not so; we reply that by maintaining the idea to be illuminated by itself you make yourself guilty of an absurdity no less than if you said that fire burns itself. And at the same time you refuse to accept the common and altogether rational opinion that we are conscious of the external thing by means of the idea different from the thing! Indeed a proof of extraordinary philosophic insight!--It cannot, moreover, be asserted in any way that the idea apart from the thing is the object of our consciousness; for it is absurd to speak of a thing as the object of its own activity. Possibly you (the Bauddha) will rejoin that, if the idea is to be apprehended by something different from it, that something also must be apprehended by something different and so on ad infinitum. And, moreover, you will perhaps object that as each cognition is of an essentially illuminating nature like a lamp, the assumption of a further cognition is uncalled for; for as they are both equally illuminating the one cannot give light to the other.--But both these objections are unfounded. As the idea only is apprehended, and there is consequently no necessity to assume something to apprehend the Self which witnesses the idea (is conscious of the idea), there results no regressus ad infinitum. And the witnessing Self and the idea are of an essentially different nature, and may therefore stand to each other in the relation of knowing subject and object known. The existence of the witnessing Self is self-proved and cannot therefore be denied.--Moreover, if you maintain that the idea, lamplike, manifests itself without standing in need of a further principle to illuminate it, you maintain thereby that ideas exist which are not apprehended by any of the means of knowledge, and which are without a knowing being; which is no better than to assert that a thousand lamps burning inside some impenetrable mass of rocks manifest themselves. And if you should maintain that thereby we admit your doctrine, since it follows from what we have said that the idea itself implies consciousness; we reply that, as observation shows, the lamp in order to become manifest requires some other intellectual agent furnished with instruments such as the eye, and that therefore the idea also, as equally being a thing to be illuminated, becomes manifest only through an ulterior intelligent principle. And if you finally object that we, when advancing the witnessing Self as self-proved, merely express in other words the Bauddha tenet that the idea is self-manifested, we refute you by remarking that your ideas have the attributes of originating, passing away, being manifold, and so on (while our Self is one and permanent).--We thus have proved that an idea, like a lamp, requires an ulterior intelligent principle to render it manifest.

29. And on account of their difference of nature (the ideas of the waking state) are not like those of a dream.

We now apply ourselves to the refutation of the averment made by the Bauddha, that the ideas of posts, and so on, of which we are conscious in the waking state, may arise in the absence of external objects, just as the ideas of a dream, both being ideas alike.--The two sets of ideas, we maintain, cannot be treated on the same footing, on account of the difference of their character. They differ as follows.--The things of which we are conscious in a dream are negated by our waking consciousness. 'I wrongly thought that I had a meeting with a great man; no such meeting took place, but my mind was dulled by slumber, and so the false idea arose.' In an analogous manner the things of which we are conscious when under the influence of a magic illusion, and the like, are negated by our ordinary consciousness. Those things, on the other hand, of which we are conscious in our waking state, such as posts and the like, are never negated in any state.--Moreover, the visions of a dream are acts of remembrance, while the visions of the waking state are acts of immediate consciousness; and the distinction between remembrance and immediate consciousness is directly cognised by every one as being founded on the absence or presence of the object. When, for instance, a man remembers his absent son, he does not directly perceive him, but merely wishes so to perceive him. As thus the distinction between the two states is evident to every one, it is impossible to formulate the inference that waking consciousness is false because it is mere consciousness, such as dreaming consciousness; for we certainly cannot allow would-be philosophers to deny the truth of what is directly evident to themselves. Just because they feel the absurdity of denying what is evident to themselves, and are consequently unable to demonstrate the baselessness of the ideas of the waking state from those ideas themselves, they attempt to demonstrate it from their having certain attributes in common with the ideas of the dreaming state. But if some attribute cannot belong to a thing on account of the latter's own nature, it cannot belong to it on account of the thing having certain attributes in common with some other thing. Fire, which is felt to be hot, cannot be demonstrated to be cold, on the ground of its having attributes in common with water. And the difference of nature between the waking and the sleeping state we have already shown.

30. The existence (of mental impressions) is not possible on the Bauddha view, on account of the absence of perception (of external things).