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Āptamīmāmsā
Relationship of cause (kārana) and effect (kārya) is not possible in the doctrine of 'absolute momentariness' (ksanika-ekanta):
न हेतुफलभावादिरन्यभावादनन्वयात् । सन्तानान्तरवन्नैकः संतानस्तद्वतः पृथक् ॥४३॥
सामान्यार्थ – क्षणिकैकान्त में सर्वथा अन्वय के अभाव में पूर्वोत्तर-क्षणों के हेतुभाव व फलभाव आदि नहीं बन सकते हैं क्योंकि उन पूर्वोत्तर-क्षणों में सन्तानान्तर के समान सर्वथा पृथक् (अन्यभाव) होता है। सन्तानियों से पृथक् कोई एक सन्तान भी नहीं होता है।
In the doctrine of 'absolute momentariness' (ksanika-ekānta) a logical connection (agreement in association - anvaya) between two entities cannot be established and, therefore, relationship of cause (kāraṇa) and effect (kārya) - hetu-phala-bhāva etc. - is not possible. The cause remains utterly distinct from the effect as there is no commonality between entities belonging to different series of successive events (santāna). Moreover, (if each event is really momentary and perishes utterly, as the Buddhists assert) there is no existence of a “series' apart from the individual elements that are believed to constitute the series.
The Buddhists assert that a never-ceasing series of momentary ideas (santāna), impressed each by the former, gives man the semblances which we regard in ordinary life as the outer world and the soul.
If each idea is really momentary, and perishes utterly, how can it affect the subsequent idea, contemporaneity of ideas being negated by the Buddhist theory?
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