{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe34/sbe34194.htm","path":"hin/sbe34/sbe34194.htm","source_url":"https://sacred-texts.com/hin/sbe34/sbe34194.htm","text":"The Vedanta Sutras, commentary by Sankaracharya (SBE34), tr. by George Thibaut [1890]\n18. (If there be assumed) the (dyad of) aggregates with its two causes, (there takes place) non-establishment of those (two aggregates).\nThe reasons on account of which the doctrine of the\n[paragraph continues] Vaiseshikas cannot be accepted have been stated above. That doctrine may be called semi-destructive (or semi-nihilistic 1). That the more thorough doctrine which teaches universal non-permanency is even less worthy of being taken into consideration, we now proceed to show.\nThat 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, sarv\u00e2stitvav\u00e2din); the opinion of those who maintain that thought only is real (Idealists, vig\u00f1\u00e2nav\u00e2din); and the opinion of those who maintain that everything is void (unreal; Nihilists, s\u00fbnyav\u00e2din 2).--We first controvert those\nwho maintain that everything, external as well as internal, is real. What is external is either element (bh\u00fbta) or elementary (bhautika); what is internal is either mind (kitta) or mental (kaitta). 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 (r\u00fbpaskandha), the group of knowledge (vig\u00f1\u00e2naskandha), the group of feeling (vedan\u00e2skandha), the group of verbal knowledge (samg\u00f1\u00e2skandha), and the group of impressions (samsk\u00e2raskandha) 1; which\ntaken together constitute the basis of all personal existence 1.\nWith 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 (abhigvalana) of intelligence depends on an aggregate of atoms having been brought about previously 2. 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 3. Nor can the cause of aggregation be looked for in the so-called abode (i.e. the \u00e2layavig\u00f1\u00e2na-prav\u00e2ha, 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 Ved\u00e2ntins; 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 4.\n[paragraph continues] (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.\n401:1 Because according to their opinion difference of size constitutes difference of substance, so that the continuous change of size in animal bodies, for instance, involves the continual perishing of old and the continual origination of new substances.\n401:2 The following notes on Bauddha doctrines are taken exclusively from the commentaries on the Sankarabh\u00e2shya, and no attempt has been made to contrast or reconcile the Brahminical accounts of Bauddha psychology with the teaching of genuine Bauddha books. Cp. on the chief sects of the Buddhistic philosophers the Bauddha chapter of the Sarvadarsanasamgraha.--The Nihilists are the M\u00e2dhyamikas; the Idealists are the Yog\u00e2k\u00e2ras; the Sautr\u00e2ntikas and the Vaibh\u00e2shikas together constitute the class of the Realists.--I subjoin the account given of those sects in the Brahmavidy\u00e2bharana.--Buddhasya hi m\u00e2dhyamika-yog\u00e2k\u00e2ra-sautr\u00e2ntika-vaibh\u00e2shikasamg\u00f1ak\u00e2s katv\u00e2rah sishy\u00e2h. Tatra buddhena prathamam y\u00e2n prati sarvam s\u00fbnyam ity upadishtam te m\u00e2dhyamik\u00e2s te hi gurun\u00e2 yathoktam tathaiva sraddhay\u00e2 grih\u00eetavanta iti kritv\u00e2 n\u00e2pakrisht\u00e2h punas ka taduktasy\u00e2rthasya buddhyanus\u00e2ren\u00e2kshepasy\u00e2kritatv\u00e2n notkrishtabuddhaya iti m\u00e2dhyamik\u00e2h. Anyais tu sishyair gurun\u00e2 sarvas\u00fbnyatva upadishte g\u00f1\u00e2n\u00e2tiriktasya sarvasya s\u00fbnyatvam astu n\u00e2meti gur\u00fbktir yoga iti bauddaih paribh\u00e2shitopet\u00e2h tad upari ka g\u00f1\u00e2nasya tu s\u00fbnyatvam na sambhavati tath\u00e2tve gagad\u00e2ndhyaprasang\u00e2t s\u00fbnyasiddher apy asambhav\u00e2k keti buddhamate \u00e2k\u00e2ratvena paribh\u00e2shita \u00e2kshepo#pi krita iti yog\u00e2k\u00e2r\u00e2h vig\u00f1\u00e2nam\u00e2tr\u00e2stitvav\u00e2dinah. Tadanataram anyaih sishyaih p. 402 prat\u00eetisiddhasya katham s\u00fbnyatvam vaktum sakyam ato g\u00f1\u00e2navad v\u00e2hy\u00e2rtho#pi satya ity ukte tarhi tathaiva so#stu, param tu so #numeyo na tu pratyaksha ity ukte tath\u00e2ng\u00eekrityaivam sishyamatim anusritya kiyatparyantam s\u00fbtram bhavishyat\u00eeti taih prishtam atas te sautr\u00e2ntik\u00e2h. Anye punar yady ayam ghata iti prat\u00eetibal\u00e2d v\u00e2hyo#rtha upeyate tarhi tasy\u00e2 eva prat\u00eeter aparokshatv\u00e2t sa katham paroksho#to v\u00e2hyo#rtho na pratyaksha iti bh\u00e2sh\u00e2 viruddhety \u00e2kshipann atas te vaibh\u00e2shik\u00e2h.\n402:1 The r\u00fbpaskandha comprises the senses and their objects, colour, &c.; the sense-organs were above called bhautika, they here re-appear as kaittika on account of their connexion with thought. Their objects likewise are classed as kaittika in so far as they are perceived by the senses.--The vig\u00f1\u00e2naskandha comprises the series of self-cognitions (ahamaham ity \u00e2layavg\u00f1\u00e2naprav\u00e2hah), according to all commentators; and in addition, according to the Brahmavidy\u00e2bharana, the knowledge, determinate and indeterminate, of external things (savikalpakam nirvikalpakam ka pravrittivig\u00f1\u00e2nasamg\u00f1itam).--The vedan\u00e2skandha comprises pleasure, pain, &c.--The samg\u00f1\u00e2skandha comprises the cognition of things by their names (gaur asva ity\u00e2disabdasamgalpitapratyayah, \u00c2n. Gi.; gaur asva ityevam n\u00e2mavisishtasavikalpakah pratyayah, Go. \u00c2n.; samg\u00f1\u00e2 yag\u00f1adatt\u00e2dipadatadullekh\u00ee savikalpapratyayo v\u00e2, dvit\u00eeyapakshe vig\u00f1\u00e2napadena savikalpapratyayo na gr\u00e2hyah, Brahmavidy\u00e2bh.). The samsk\u00e2raskandha comprises passion, aversion, &c., dharma and adharma.--Compare also the Bh\u00e2mat\u00ee.--The vig\u00f1\u00e2naskandha is kitta, the other skandhas kaitta.\n403:1 It has to be kept in view that the sarv\u00e2stitvav\u00e2dins as well as the other Bauddha sects teach the momentariness (kshanikatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman.\n403:2 Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body.\n403:3 In consequence of which no release could take place.\n403:4 The Brahmavidy\u00e2bharana explains the last clause--from kshanikatv\u00e2k ka--somewhat differently: Api ka param\u00e2n\u00fbn\u00e2m api kshanikatv\u00e2bhyupagam\u00e2n melanam na sambhavati, param\u00e2n\u00fbn\u00e2m melanam param\u00e2nukriy\u00e2dh\u00eenam, tath\u00e2 ka svakriy\u00e2m prati param\u00e2n\u00fbn\u00e2m k\u00e2ranatv\u00e2t kriy\u00e2p\u00fbrakshane param\u00e2nubhir bh\u00e2vyam kriy\u00e2 p. 404 srayatay\u00e2 kriy\u00e2kshane#pi tesh\u00e2m avasth\u00e2nam apekshitam evam melanakshane#pi, nahi melan\u00e2srayasy\u00e2bh\u00e2ve melanar\u00fbp\u00e2 pravrittir upapadyate, tath\u00e2 ka sthiraparam\u00e2nus\u00e2dhy\u00e2 melanar\u00fbp\u00e2 pravrittih katham tesh\u00e2m kshanikatve bhavet.--\u00c2nanda Giri also divides and translates differently from the translation in the text.","title":"The Vedanta Sutras, Sankaracharya, comm.: Second Adhy\u00e2ya, Second P\u00e2da: II, 2, 18","type":"page"}