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TATTVA-KAUMUDI
TIX 66
is the manifestation of oil from sesamum, by pressure,-of rice from paddy by thumping.--and of milk from cows, by milking. On the other hand, we have no instance of the manifestation of what is 'non-existent'; in fact what is ‘nonexistent' is never found to be either manifested or produced.
(66) (2) For the following reason also should the effect be regarded as subsisting even before the operation of the cause: “Because there is a definite relation of the cause with the effect." The term 'Upādāna' (in the text) stands for Cause,--and the Grahana' of the cause stands for its relation to the effect: so that the compound 'Upādanagrahanāt' means 'because there is a definite relation of the cause with the effect'. What is meant is that the cause produces the effect only when in relation with it; and there could be no such relation with Che effect of the latter were 'non-existent '; hence [the effect must be regarded as `existent']
(67) Objection: “Granted all this; bul why should not the effect be produced by causes without being related to them? In that case it could be a 'non-existent' effect that would be produced."
In answer to this we have the next clause
(3) "Because all is not possible."--If the effect could be produced without being related to the cause, then every effect would arise from every cause ( without restriction ), as all would be equally unrelated to the cause.--But such is not the case. Hence a related effect only can be produced by a related cause, and not an unrelated effect by an unrelated cause. This is thus asserted by the teachers of Sārkhyas'Causes being always related to existent things, can have no connection with non-existent ; for one who would have an unrelated effect produced, there would be no restriction at all.
(68). Objection : "Be it so: But the Cause, even though unrelated, will always produce that effect only for which it is efficient; and this efficiency could always be inferred from
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