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Not so, the Vaiseshika replies. Activity applied to a certain cause gives rise to those effects only the potentiality of which inheres in that cause. Now, against all this, the following objection is raised. The effect is non-different from the cause.
They are concerned chiefly with an examination of human faculties and the objects of knowledge, and are related to one another. The special doctrine of the Vaiśeshika is the theory of atoms ascribed to Kaṇâda. The Sâṅkhya and Yoga are also related and represent two aspects of the same system which is of great antiquity and allied to Buddhism and Jainism.
The science of music was acquired by Narada; that of arms by Bharadwaja; the history of the celestial Rishis by Gargya: that of medicine by the dark-complexioned son of Atri. Diverse other Rishis, whose names are connected therewith, promulgated diverse other sciences such as Nyaya, Vaiseshika, Sankhya, Patanjala, etc.
They are the Nyâya and Vaiśeshika, Sâṅkhya and Yoga, Pûrva and Uttara Mîmâṃsâ, or Vedânta. The rest are either comparatively unimportant or are more conveniently treated of as religious sects. The six placed on the select list are sufficiently miscellaneous and one wonders what principle of classification can have brought them together.
To this the Dvaitavadin, i.e. the Vaiseshika, replies as follows.
But, the Vaiseshika may object, the difference between a mustard seed and a mountain is due to the paucity of the constituent parts on the one hand, and their multitude on the other. If, now, it be held that the atom itself contains an infinity of parts, the mustard seed and the mountain alike will contain an infinity of parts, and thus their inequality cannot be accounted for. Not so, we reply.
And because owing to the acknowledgment of samavaya, there results a regressus in infinitum from equality. The Vaiseshika doctrine is further untenable on account of the acknowledgment of samavaya. Why so?
Thou art higher than the highest. Thyself without origin, thou art the origin of the universe. Salutations to thee in thy form as Universe! Men of the world, according to the attributes ascribed to thee by the Vaiseshika theory, regard thee as the Protector of the world. Salutations to thee in thy form of Protector!
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