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112
ĀPTA-MĪMĀMSĀ things. But by denying any cause at all of destruction, you preach against your own supposition regarding causes of destruction producing nirvāņa or causes producing liberation. विरूपकार्यारम्भाय यदि हेतुसमागमः। आश्रयिभ्यामनन्योऽसावविशेषादयुक्तवत् ॥53 ॥ virūpakāryārambhāya yadi hetu-samāgamaḥ, āśrayibhyām ananyo'sāvavićeşādayuktavat.
53. If cause comes in to produce unconnected effects, it will become one with its effects, for there will be ng distinction, as (this will be) like unconnected (ideas).
COMMENTARY
The Buddhist view is attacked in another way. Suppose a pitcher is broken by a man. The act produces destruction of the pitcher as well as production of broken parts. Now the cause of destruction and production is one and the same in such cases. This will make the view of the Buddhists, viz.: destruction arises of itself and is not caused by anything, untenable. The cause (asau' in the verse) is equally and solely connected with the effects (“āśrayibhyām' in the verse), viz., the distruction of the pitcher and creation of the shred. The destruction and production in such a case are identical (aviseşād' in the verse).
When we see a simšapā tree, we form an idea that it is a tree as well as that it is simšapā. Again when we see a picture, we have a knowledge of it simultaneously with the knowledge of its colour, blue etc. In these cases, the separate entities of knowledge become welded together and the causes are not different. If different causes be accepted in such cases, the fault would be loss of coherence. 1. “यथैव हि शिंशपात्ववृक्षत्वयोश्चित्रज्ञाननीलादिनिर्भासयोर्वा तादात्म्यमापन्नयोरयुक्तयोः
कारणसन्निपातो न भिन्नः संभवति, एककारणकलापादेव आत्मलाभादन्यथा dicieRTatar” Astasahasri.
