The Positive Sciences of the Ancient Hindus c5.s1.2

c5.s1.2

In his Bhâṣya¹ on the Vaiśeṣika¹ Aphorisms, written probably in the third or fourth century of the Christian era, if not earlier, Praśastapâda begins the Section on Motion (कर्मग्रन्थ) with the definition of *karma* (motion, *lit.* work) as the unconditional cause of conjunction and disjunction, *i.e.* of change of place in a particle (संयोगविभागनिरपेक्षकारणं). He regards *karma* (motion) as instantaneous (क्षणिक) in its simplest form, distinguishing it from *vega* (impressed motion, momentum), which is a persistent tendency, Sanskâra, and implies a series of motions. Accordingly in one and the same particle there can be only one motion (*karma*) at any given moment, since its change of place at that moment is one and definite (एकदा एकस्मिन् द्रव्ये एकमेव कर्म्म वर्तते। प्रशस्तपादभाष्य, कर्म्म पदार्थनिरूपणं). The supposition of two (instantaneous) motions in the same particle is superfluous. They may be so opposed as to neutralise each other, in which case the particle would be at rest. If they are not so opposed, and motion (*i.e.* an instantaneous change of place) follows, then, since this change of place is a definite change, one motion would be sufficient to account for it, and the hypothesis of two motions would be meaningless (अथ अविरुद्धकर्म्मद्दयसमावेशः तदा एकस्मादेव उपपत्तेः द्वितीयकल्पनावैय्यर्थम्—Praśastapâda). One and the same motion can effect only one particle, as the changes of place of different particles must be different (एकं कर्म्म न अनेकत्र वर्त्तते—*Ibid.*).