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would have to accept the origination of non-existence, e.g. ass's horn, as it too is non-produced. Even produced-non-produced cannot be produced, for the difliculties of both the above alternatives would be present here. But, is there any such thing as 'produced-non-produced'? If it exists, it can be called 'produced' alone, and not both. If it does not exist, it can be 'non-produced' only. And the difficulties in either case have been pointed out. So also, 'what is being produced cannot be produced, for it too if existent should be classified under 'produced', and if not existent under 'non-produced', and the same difficulties would present themselves. It has been said :
gatam na gamyate tävad agatam naiva gamyate;
gatăgata-vinirmuktain gamyamanam na gamyate. (Madhyamika-kärikā 2. 1) – 'If motion has already taken place, the question of motion does not arise at all; and it does not arise even if it has not taken place. And the condition other than 'motion' and 'non-motion' (the process of motion, what is being gone through) is not found.' Thus, as causality does not stand to reason, the world should be regarded as void (1694).
Another argument can be advanced to demonstrate the inconsistency of the concept of causality - which leads to the view that everything is void. The inherent (or material or constituent — hetu) and the instrumental (pratyaya) are the causes held responsible for the production of a thing. And it is held that the constituent and the instrumental causes taken severally cannot produce the effect. But if the capacity to cause or originate does not exist in each factor of the full causal apparatus, how can it exist in the total causal apparatus as pointed out earlier too? Then there would be no effect and the causal-apparatus too would not exist and the world would be void. It is said :
Hetu-pratyaya-samagri-prthagbhāveșy adarśanāt; tena te nābhilāpyā hi bhāvāḥ sarve svabhāvataḥ. loke yāvat samjñā sāmagryām eva drśyate yasmāt; tasmăd na santi bhāvā bhāve' gati nāsti sāmagri.
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