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CHAPTER IV
127
because a cause is known from its effect. If both of these are non-existent, then guņa, jāti and the other (kriyā) cease to exist.
COMMENTARY The ekānta view that atoms are always separate on the ground that the idea of thickness etc. as gained in the sensation through eyes is illusory, is refuted in this verse. If the things seen be regarded as illusory, the atoms also are illusory, for effect shows the cause. If the effect be illusory, there cannot be any cause in reality and the atoms which are regarded as the cause, cannot be said to exist.
Again, if the existence of both, viz., the atoms and the substances produced by them be denied, guna e.g. quilities (rūpa, form etc.), jāti (genus) and kriyā (action) will become non-existent. For, how can these exist, when the very objects are illusory? There cannot be any smell of a flower in the sky'.1
एकत्वेऽन्यतराभावः शेषाभावोऽविनाभुवः। Paraliaujatega Hiqmaganda HT 116911 ekatve'nyatarābhāvaḥ śeşābhāv'ovinābhuvah, dvitvasankhyāvirodhascha samvịtischen mrsaiva sā.
69. If there be identity (of cause and effect), each of these will be non-existent. The other will become non-existent as one cannot exist without the other. There will be opposiiton to the number 'Two". (If you say) it is merely fictitious, that must be false.
COMMENTARY This verse refutes the Sankhya view about the identity of cause and effect. Cause and effect are not
1. "MA ARTidsla aceptaRUTY4144HT!” Aștasahasri.
