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The more, on the contrary, it descends toward the invisible source of the universal mobility, the more it will feel this mobility sink beneath it and at the same time become void, vanish into what it will call the "non-being."
Some of these arguments are as follows: Motion is not subject to beginning and end. For everything that comes into being after a state of non-existence requires motion to precede it, namely, the actualization from non-being. Hence if motion came into being, there was motion before motion, which is a contradiction. As motion and time go together, time also is eternal.
For the terms being and non-being and the ideas expressed by them are generally understood to refer to particular states of actually existing things only. The absolute Nothingness you have in mind cannot thus be established in any way.
But the text 'Non-being indeed this was in the beginning' calls the general cause 'something that is not'; how then can you say that we infer from the Vedanta-texts as the general cause of the world a Brahman that is all-knowing, absolutely realises its purposes, and so on? To this question the next Sutra replies. From connexion. Up.
By the 'being' of a thing we understand the attribute of its being suitable for some definite practical effect; while its 'non-being' means its suitability for an effect of an opposite nature. For all these reasons non-difference can only have the meaning set forth by us. Here the following doubt may arise.
For these two affirmations, if we look to the mind, are related to one another as being and non-being, for there is nothing positive in ideas which constitutes a form of falsity. Here therefore particularly is it to be observed how easily we are deceived when we confuse universals with individuals, and the entities of reason and abstractions with realities.
Of these two principles, the bright one being analogous to Fire, the dark one to Earth, he considered the former to be the male or formative element, the latter the female or passive element; the former therefore had analogies to Being as such, the latter to Non-being.
The next sloka sums up the whole doctrine; the words 'true and untrue' there denote what in the preceding verses had been called 'being' and 'non-being'; the second half of the sloka refers to the practical plurality of the world as due to karman.
Since learning is coming to know, it involves a passage from ignorance to wisdom, from privation to fullness from defect to perfection, from non-being to being, in the Greek way of putting it. How is such a transition possible? Is change, becoming, development really possible and if so, how? And supposing such questions answered, what is the relation of instruction, of knowledge, to virtue?
She could only say that, so far from being negation, or emptiness, or non-being, it had an air, hot as flame, black as pitch, and hard as iron.
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