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104
APTA-MĪMĀMSĀ
COMMENTARY Another argument is preferred against the Buddhists in this verse. That which is entirely non-existent like 'a flower in the sky' or 'horns of a hare' cannot come into existence. So it cannot be said that effects are non-existent from before. Again, substances are created from materials, e.g., a pitcher is made from clay, a cloth is made from threads etc. Connection between material and the substances produced will disappear, if effects (like pitcher, cloth etc.) are regarded as asat. Further, we shall not in that case be unable to expect what would be created from which (viz., a pitcher from clay or a cloth from threads). But in our practical experience we find that there is an essential connection between the material and the thing produced from the same. We expect that such and such a thing would be produced from such a material.
न हेतुफलभावादिरन्यभावादनन्वयात्। Walan: Haltirgan: TT 1143 11 na hetuphala-bhāvādiranyabhāvādananvayāt, santānāntaravannaikaḥ santānas-tadvataḥ prthak.
43. Being different and unconnected, relationship of cause and effect cannot exist, as one cannot be like another santāna. For, a santāna and that having a santāna are quite different.
COMMENTARY
The view of the Buddhist Kșaņikavāda recognising different moments and substances or knowledge modified by these moments and unconnected with one another, but taking rise one after the other is untenable. For it is accepted that a moment and the substance or knowledge modified according to a particular moment are different. These being quite distinct and unconnected with one
