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170 )
SANMATI-TARKA
(III. 50 - 52
pre-exists in the Cause. Contrary to that, Sãokhyas being Abhedavādi, dogmatize that Cause and Effect are one and the same and therefore their cardinal principle is that Effect pre-exists in the Cause. Bauddhas and Vaiseşikas - while establishing thier ground, point out by way of objection that if the Effect pre-exists in Cause, efforts to bring out a new product are meaningless, Effect as it preexists in the Cause, should appear in it before its real manifestation and lastly all the endeavour regarding Effect should also be done before its real origination takes place. Thus the Sad vāda Pakşa of Sankhyas is ridiculed. Just so the Sankhyas in their turn advance arguments in order to prove the Asatkārya-vāda of Buddhas and Vaiseşikas as untenable. Their chief difficulty in accepting it lies in the fact that if an Effect not previously existing in the Cause, is produced, any Cause should yield any Effect. There should be no reason why earth should produce pot and fabrics a cloth. And lastly if Asat Vagtu comes into existence, why man should not have horns etc. There both the theories are true no doubt in accusing each other because they both stand on extremes--thus becoming prone to fallacious reasoning. But these two imperfect theories when they are harmoniously adjusted become perfect and there is no margin left for the faults and loop-boles. Thus the Cause and Effect are Bhinna and Abhinna both. Effect, being different, from cause is Asat (not pre-existing) before its real production and as it is Abhinna (identical) it is Sat (pre-existing in the latent form) also. Because Karya is Sat, efforts are necessary to produce it. It is Sat from
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