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--X]
NOTES
15
produced? If you say yes, then your produces only the 9 and not the effect. Or, do you mean to say that उत्पत्ति is the समवाय of सत्ता ( existence ) in the effect ? That is, is the genus presiding over the effect. It is by means of this (genus), that we call an existing object as existent. Just as is, because she is related to me, similarly, a सत्पदार्थ is सत्, because it is related to सत्ता. So, the other alternative of the नैयायिक is that what is originated is the समवाय (Inherence) of in the effect. Here also, as above, what is originated is समवाय and not the effect. Moreover, asks बालराम, how can you establish the relation of the non-existent with the existents? And, how again, can there be the समवाय of सत्ता in the असतू पट, when there can be no relation between the existent and the non-existent objects?
Thus, it will be seen that a T is related with the आविर्भाव of कार्य. The opponent asks — why should a कारण be not related with the रूप of कार्य ? वाच० replies. — Because आविर्भाव is a क्रिया and रूप is a गुण. A कारण can be related with क्रिया only and not with गुण; otherwise, a कारण will not be a कारण. The very derivation of the word कारण - क्रियतेऽनेनेति कारणम् - implies its relation with क्रिया.
X
-, i. e., caused.
or the evolved is caused. Cause, according to T, is of two kinds: (producer) and ज्ञापक (illuminator or indicator). प्रधान, बुद्धि, अहङ्कार and पञ्च's are the 's, as they produce effects. That is, बुद्धि, अहङ्कार and पञ्चतन्मात्राs are हेतुs and हेतुमत्s both, whileas, अव्यक्त (i. e. प्रधान ) is only a हेतु. The शापक हेतुs are five-fold, viz., विपर्यय, अशक्ति, तुष्टि, सिद्धि and अनुग्रह. Now, विपर्यय, अशक्ति तुष्टि and सिद्धि are the प्रत्ययसर्गs (ie creations of Intellect), and thus they pervade all the twenty-threes. (But what is this अनुग्रह ? ) Thus अव्यक्त is only a कारक हेतु.
