18G2.] 
SSL 
The Chdrvdka System of Philosophy. 
variable connection. Thus we fasten on our opponents as with ada¬ 
mantine glue the thunderbolt-like fallacy of reasoning in a circle. 
Hence by the impossibility of knowing the universality of a propo¬ 
sition it becomes impossible to establish inference, &c. # 
The step which the mind takes from the knowledge of smoke, &c., 
to the knowledge of fire, &c., can be accounted for by its being based 
on a former perception or by its being an error ; and that in some 
cases this step is justified by the result, is accidental just like the 
coincidence of effects observed in the employment of gems, charms, 
drugs, &c. 
From this it follows that fate, &c.f do not exist, since these can only 
be proved by inference. But an opponent will say, if you thus do 
not allow adrishta, the various phenomena of the world become des¬ 
titute of any cause. But we cannot accept this objection as valid, 
since these phenomena can all be produced spontaneously from the 
inherent nature of things. Thus it has been said, 
The fire is hot, the water cold, refreshing cool the breeze of morn, 
By whom came this variety ? from their own nature was it born. 
And all this has been also said by Brihaspati. 
There is no heaven, no final liberation, nor any soul in another world, 
Nor do the actions of the four castes, orders, &c., produce any real effect. 
The Agnihotra, the three Vedas, the ascetic’s three staves, and smearing 
one’s self with ashes, 
Were made by NatureJ as the livelihood of those destitute of knowledge 
and manliness. 
If a beast slain in the Jyotishtoma rite will itself go to heaven, 
Why then does not the sacrificer forthwith offer his own father ? 
If the S'raddha produces gratification to beings who are dead, 
Then here too in the case of travellers when they start, it is needless to give 
provisions for the journey. 
If beings in heaven are gratified by our offering the S'raddha here, 
Then why not give the food down below to those who are standing on the 
housetop ? 
* Cf. Sextus Empiricus, P. Hyp. ii.—In S. D. S. pp. 7, 8, we have an attempt to 
establish the authority of the universal proposition from the relation of cause and 
effect or genus and species. 
t Adrishta , i. e. the merit and demerit in our actions which produce their 
effects in future births. 
% I take Dhatri as = God, or nature, speaking by common parlance. Dr. Hall 
(Catalogue, p. 162) would seem to take Dhatri as the name of an author,—Dhatri 
may sometimes stand for Brihaspati. 
3 d 3 
