as the conjunction which inheres in the perceptible earth and the imperceptible ether is not perceptible, the body also, if it had for its inherent cause the five elements which are part of them perceptible, part of them imperceptible, would itself be imperceptible; but, as a matter of fact, it is perceptible; hence it is not composed of the five elements.  Here conjunction is a quality and the body a substance.—­The origin of effects different in nature (from the cause) has, moreover, been already treated of under II, 1; 6.—­Well then, this being so, the matter has been settled there already (why then is it again discussed here?)-Because, we reply, there we argued against the Sa@nkhya, and at present we have to do with the Vai/s/eshika.—­But, already once, before (II, 1, 3) a line of argument equally applicable to a second case was simply declared to extend to the latter also; (why then do you not simply state now that the arguments used to defeat the Sa@nkhya are equally valid against the Vai/s/eshika?)—­Because here, we reply, at the beginning of the examination of the Vai/s/eshika system we prefer to discuss the point with arguments specially adapted to the doctrine of the Vai/s/eshikas.

12.  In both cases also (in the cases of the ad/ri/sh/t/a inhering either in the atoms or the soul) action (of the atoms) is not (possible); hence absence of that (viz. creation and pralaya).

The Sutrakara now proceeds to refute the doctrine of atoms being the cause of the world.—­This doctrine arises in the following manner.  We see that all ordinary substances which consist of parts as, for instance, pieces of cloth originate from the substances connected with them by the relation of inherence, as for instance threads, conjunction co-operating (with the parts to form the whole).  We thence draw the general conclusion that whatever consists of parts has originated from those substances with which it is connected by the relation of inherence, conjunction cooperating.  That thing now at which the distinction of whole and parts stops and which marks the limit of division into minuter parts is the atom.—­This whole world, with its mountains, oceans, and so on, is composed of parts; because it is composed of parts it has a beginning and an end[360]; an effect may not be assumed without a cause; therefore the atoms are the cause of the world.  Such is Ka/n/ada’s doctrine.—­As we observe four elementary substances consisting of parts, viz. earth, water, fire, and air (wind), we have to assume four different kinds of atoms.  These atoms marking the limit of subdivision into minuter parts cannot be divided themselves; hence when the elements are destroyed they can be divided down to atoms only; this state of atomic division of the elements constitutes the pralaya (the periodical destruction of the world).  After that when the time for creation comes, motion (karman) springs up in the aerial atoms.  This motion which is due to the unseen principle[361] joins