वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 2. 2. 12. 342 VEDĀNTA-KAUSTUBHA ADH. 2.] soul, to be the instigator of the motion of the atoms,—thus “even in both ways” the first motion of the atoms is not possible. “Hence there is the absence” of the creation of the world through the successive order of binary compounds and the rest, due to conjunction, which again is due to the motion of the atoms. Vedānta-kaustubha The author is elucidating the statement (made in the last aphorism), viz. Like the (origin of) the great and the long, everything else, too, maintained by them, is inconsistent. “Even in both ways”, no motion is possible in the atoms at the time of creation. “Hence”, i.e for this reason, viz on account of the impossibility of motion, “there is the absence of that”, i.e. of the origin and the rest of the world through the successive order of binary compounds, ternary compounds and so on, due to the conjunction of atoms. The phrase: “in both ways” means: Does the first motion (of the atoms) arise by itself, or through the atoms ? The first alter- native is not tenable, being impossible. Never does motion, arising by itself, proceed to bring water in a pitcher. It cannot be said also that it arises through a cause, because at that time (i.e. at the time of creation) there exist no human effort, vibration, impact and the rest (which might have been such a cause). The second alter- native, too, is not tenable, because then the atoms must become sentient, it being impossible for non-sentient atoms to be the instigator of motion. In the building of a palace and the like, the stones and the rest do not themselves act in conjunction with other works (connected with the building). Or ¹, (if it be said that) the motion which arises in the atoms at that time is caused by the unseen principle, (we reply): There is negation of motion “in either way”. Thus, does the unseen principle which causes the motion of the atoms inhere in the atoms, or in the individual soul? The first alternative is not tenable, because the unseen principle, being originated by the good and evil deeds of the individual souls, cannot reside in something non-sentient; because being non-sentient, it is not possible for the unforeseen principle to be the cause of motion; because the performance of good and evil ¹ An alternative explanation of the word “Ubhayathā”