Vol. 11 · pages 101–105

82 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES I 9. Prajapati Parmesthin started with the problem: “Did being come out of non-being ?” His view was that this was an irrelevant question. For him water was the original substance of that which exists. For him the original matter—water—came neither under the definition of being nor under that of non-being. 10. Paramesthin did not draw any distinction between matter and motive power. According to him water transformed itself into particular things by some inherent principle to which he gave the name Kama, Cosmic Desire. 11. Anila was another Vedic Philosopher. To him the principal element was air (vayu). It possesses the inherent capacity for movement. It is endowed with the generating principle. 12. Dirghtamas maintained that all living beings rest and depend ultimately on the sun. The sun held up and propelled by its inherent force went backward and forward. 13. The sun is composed of a grey coloured substance and so are lightning and fire. 14. The sun, lightning and fire formed the germ of water. Water forms the germ of plants. Such were the views of Dirghatamas. 15. According to Narayana, Purusha (God) is the first cause of the universe. It is from Purusha that the sun, the moon, the earth, water, fire, air, mid-air, the sky, the regions, the seasons, the creatures of the air, all animals, all classes of men, and all human institutions, had originated. 16. Hiranyagarbha. From doctrinal point of view he stood midway between Parmeshthin and Narayan, Hiranyagarbha means the golden germ. It was the great power of the universe, from which all other powers and existences, divine and earthly, were derived. 17. Hiranyagarbha means fire. It is fire that constituted the solar essence, the generating principle of the universe. 18. From the point of view of Vishvakarman it was quite inadequate and unsatisfactory to hold that water was the primitive substance of all that is, and

83 THE BUDDHA AND HIS PREDECESSORS I then to derive from it this world as a whole by giving it an inherent power of movement. If water be the primitive substance which is endowed with the inherent principle of change, we have yet to account for that from which water derived its being, and derived the motive power, the generating principle, the elemental forces, the laws and all the rest. 19. Vishvakarman held the view that it was God which was the motive power. God is first and God is last. He is earlier than the visible universe ; he had existed before all cosmic forces came into being. He is the sole God who created and ordained this universe. God is one, and the only one. He is the unborn one (aja) in whom all the existing things abide. He is the one who is mighty in mind and supreme in power. He is the maker—the disposer. As father he generated us, and as disposer he knows the fate of all that is. 20. The Buddha did not regard all the Vedic Sages as worthy of reverence. He regarded just ten Vedic Rishis as the most ancient and as the real authors of the Mantras. 21. But in the Mantras he saw nothing that was morally elevating. 22. In his view the Vedas were as worthless as a desert. 23. The Buddha, therefore, discarded the Mantras as a source from which to learn or to borrow. 24. Similarly, the Buddha did not find anything in the philosophy of the Vedic Rishis. They were groping to reach the truth. But they had not reached it. 25. Their theories were mere speculations not based on logic nor on facts. Their contributions to philosophy created no social values. 26. He therefore rejected the philosophy of the Vedic Rishis as useless. §2. Kapila-The Philosopher 1. Among the ancient philosophers of India the most pre-eminent was Kapila.

84 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES I 2. His philosophical approach was unique, and as philosopher he stood in a class by himself. His philosophy was known as the Sankhya Philosophy. 3. The tenets of his philosophy were of a startling nature. 4. Truth must be supported by proof. This is the first tenet of the Sankhya system. There is no truth without proof. 5. For purposes of proving the truth Kapila allowed only two means of proof—(1) perception and (2) inference. 6. By perception is meant mental apprehension of a present object. 7. Inference is threefold : (1) from cause to effect, as from the presence of clouds to rain ; (2) from effect to cause, as from the swelling of the streams in the valleys to rain in the hills, and (3) by analogy, as when we infer from the fact that a man alters his place when he moves that the stars must also move, since they appear in different places. 8. His next tenet related to causality—creation and its cause. 9. Kapila denied the theory that there was a being who created the universe. In his view a created thing really exists beforehand in its cause just as the clay serves to form a pot, or the threads go to form a piece of cloth. 10. This is the first ground on which Kapila rejected the theory that the universe was created by a being. 11. But there are other grounds which he advanced in support of his point of view. 12. The non-existent cannot be the subject of an activity : There is no new creation. The product is really nothing else than the material of which it is composed : the product exists before its coming into being in the shape of its material of which it is composed. Only a definite product can be produced from such material ; and only a specific material can yield a specific result.

85 THE BUDDHA AND HIS PREDECESSORS I 13. What then is the source of the empirical universe ? 14. Kapila said the empirical universe consists of things evolved (Vyakta) and things that are not evolved (Avyakta). 15. Individual things (Vyakta Vastu) cannot be the source of unevolved things (Avyakta Vastu). 16. Individual things are all limited in magnitude and this is incompatible with the nature of the source of the universe. 17. All individual things are analogous, one to another and, therefore, no one can be regarded as the final source of the other. Moreover, as they all come into being from a source, they cannot constitute that source. 18. Further, argued Kapila, an effect must differ from its cause, though it must consist of the cause. That being so, the universe cannot itself be the final cause. It must be the product of some ultimate cause. 19. When asked why the unevolved cannot be perceived, why does it not show movement which would make it perceivable, Kapila replied : 20. “It may be due to various causes. It may be that its fine nature makes it imperceptible, just as other things of whose existence there is no doubt, cannot be perceived ; or because of their too great a distance or proximity ; or through the intervention of a third object, or through admixture with similar matter ; or through the presence of some more powerful sensation, or the blindness or other defect of the senses or the mind of the observer.” 21. When asked : “What then is the source of the universe ? What makes the difference between the evolved and unevolved part of the universe ? 22. Kapila’s reply was : ‘Things that have evolved have a cause and the things that have not evolved have also a cause. But the source of both is uncaused and independent.’ 23. “The things that have evolved are many in number and limited in space and name. The source is one, eternal and all-pervasive. The things evolved

86 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES I have activities and parts : the source is imminent in all, but has neither activities nor parts.” 24. Kapila argued that the process of development of the unevolved is through the activities of three constituents of which it is made up, Sattva, Rajas and Tamas. These are called three Gunas. 25. The first of the constituents, or factors, corresponds to what we call as light in nature, which reveals, which causes pleasure to men ; the second is that impels and moves, what produces activity ; the third is what is heavy and puts under restraint, what produces the state of indifference or inactivity. 26. The three constituents act essentially in close relation, they overpower and support one another and intermingle with one another. They are like the constituents of a lamp, the flame, the oil and wick. 27. When the three Gunas are in perfect balance, none overpowering the other, the universe appears static (Achetan) and ceases to evolve. 28. When the three Gunas are not in balance, one overpowers the other, the universe becomes dynamic (sachetan) and evolution begins. 29. Asked why the Gunas become unbalanced, the answer which Kapila gave was this disturbance in the balance of the three Gunas was due to the presence of Dukha (suffering). 30. Such were the tenets of Kapila’s philosophy. 31. Of all the philosophers the Buddha was greatly impressed by the doctrines of Kapila. 32. He was the only philosopher whose teachings appeared to the Buddha to be based on logic and facts. 33. But he did not accept everything which Kapila taught. Only three things did the Buddha accept from Kapila. 34. He accepted that reality must rest on proof. Thinking must be based on rationalism. 35. He accepted that there was no logical or factual basis for the presumption that God exists or that he created the universe. 36. He accepted that there was Dukha (suffering) in the world.