Book Title: Satapatha Bramhana Part 05
Author(s): Julius Eggeling
Publisher: Oxford


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Page 1712
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504
VEDANTA-SUTRAS.
the following moment !-Perhaps you mean to say that one thing is the cause of one subsequent thing only. But how then are we to know which thing is the cause of which one subsequent thing?-Well then I say that the momentarily existing jar which exists in a certain place is the cause of that one subsequent momentary jar only which exists at the very same place!-Very good, then you hold that a place is something permanent! (while yet your doctrine is that there is nothing permanent).-Moreover as, on your theory, the thing which has entered into contact with the eye or some other sense-organ does no longer exist at the time when the idea originates, nothing can ever be the object of a cognition.
20. There not being (a cause), there results contradiction of the admitted principle; otherwise simul
taneousness,
If it be said that the effect may originate even when a cause does not exist, then-as we have pointed out before-anything might originate anywhere and at any time. And not only would the origination of the effect thus remain unexplained, but an admitted principle would also be contradicted. For you hold the principle that there are four causes bringing about the origination of a cognition, viz. the adhipati-cause, the sahakâri-cause, the âlambhana-cause, and the samanantara-cause. The term adhipati denotes the sense-organs.-And if, in order to avoid opposition to an acknowledged principle, it be assumed that the origination of a further momentary jar takes place at the time when the previous momentary jar still exists, then it would follow that the two momentary jars, the causal one and the effected one, would be perceived together; but as a matter of fact they are not so perceived. And, further, the doctrine of general momentariness would thus be given up. And should it be said that (this is not so, but that) momentariness remains, it would follow that the connexion of the sense-organ with the object and the cognition are simultaneous.
21. There is non-establishment of pratisankhyâ
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