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the reflection. This view goes against the Upanisads. Hence both
Se艣varas膩峁卥hyas and Yoga stand refuted.
2. Vai艣e峁�ika School of Ka峁嚹乨a :
Next, Vai艣e峁�ika school of Thought is taken up for exmination. Ka峁嚹乨a's
Vaise峁�ika Thought accepts the creation of a new object which did not exists before
as pots from mud the followers of Ka峁嚹乨a hold that when mud or potsherds are
united to form a pot, the potsherds disappear and a new object i.e. pot is created.
Ved膩ntins say that pot is only a modification of clay or of the potsherds. This school
applies the casuality to Param膩峁噓s and rejects Brahman's causality which is
supported by scriptures. Moreover, Ka峁嚹乨as school maintains Mok峁�a is not
resembelance to the Supreme Being which is blissful. But, according to them
Mok峁�a is the attainment of a state similar to that of a stone. Therefore, Ka峁嚹乨as
view is defective. Therefore, Ka峁嚹乨a system survives only in name.6
3. Buddhistic School of Thought:
Further, the view of Buddhists is refuted. Venka峁璦n膩tha calls these
Buddhists "Vain膩sikas, because they hold that there is nothing permanent and that
everything has a momentary existence and perishes afterwards. Of the Buddhists,
Vaibh膩艣ikas hold that the universe has only a momentary existence and
Sautr膩ntrikas think that the external world preserves only from inference and not for
preception. And the knowledge has different forms. But Yog膩c膩ras assert that the
external world is illusory, and the Madhyamikas consider that there is nothing real in
world at all. Thus these different views of differnt Buddhistic schools contradict one
another. When declaring everything is void, Madhyamika is impetuous in his power
of arguing that it is possible to determine the truth of falsehood of anything. It is as
improper as saying ' ' Therefore they stand defeated. Therefore there
6.
7.
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[asaddravyas峁涐梗峁璱prabh峁泃yarthakl峁沺ty膩 艣rutiprakriy膩峁嚹乵adhik峁�epata艣ca |
ul奴kopade艣膩pade艣aprav峁泃ta岣� kath膩艣e峁�ito'sau ka峁嚹乨apra峁嚹乨a岣� ||
parasparavidha峁�峁璦na tru峁璱tatarka艣astratcha峁�膩tirask峁泃acamatk峁泃i岣� svayamakha峁囜笉i vaita峁囜笉ika岣� |
kimatra pari艣i峁�yate kimapi d峁涐梗a峁噊dbh膩vana峁� svato nihatamudgaraprahara峁嘺pray膩s膩yate ||
] S.S. 1 70, p-288
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S.S. II 75, p-294-95
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