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For this (i. e." the dreani experience of child-birth) can possibly take place only if a virgin is already there (to have the experience in ::..guestion); certainly, we never come across the case of a barren woman's son having a dream-experience.
क्षणिकत्वं तु नैवास्य क्षणादूचं विनाशतः । अन्यस्याभावतोऽसिद्धेरन्यथाऽन्वयभावतः ।।४६८॥ kşaņikatvam tu naivāsya kşaņād ürdhvan vināšataḥ /
anyasyābhāvato'siddher anyathā'nviyabhāvataḥ 1/468|| Nor is it possible for a soul to be a momentary entity; for if momentary a soul should come to an end as soon as the moment of its birth is over, while. what has become extiuct cannot produce another soul (that might
be supposed to exist for the next moment). And if the soul of an early .:. moment does really produce the soul of a later moment the former
should somehow persist (after the moment of its birth and thus cease to - be momentary)..
.. भावाविच्छेद एवायमन्वयो गीयते यतः । स चानन्तरभावित्वे हेतोरस्यानिवारितः ।।४६९॥ bhāvāviccheda evāyam anvayo gīyate yataḥ /
sa cānantarabhävitve hetor asyānivāritaḥ 1/469/1 For the persistence of an entity means the non-cessation of its existence, and such a persisterice of the cause does inevitably characterize the effect that comes immediately after this cause (this characterization being due to the fact that: an effect somehow resembles its cause),
स्वनिवृत्तिस्वभावत्वे क्षणस्य नापरोदयः ।। अन्यजन्मस्वभावत्वे स्वनिवृत्तिरसंगता ।।४७०॥ svanivritisvabhāvalve kṣaṇasya naparodayaḥ /
anyajanmasvabhāvalve svanivşltir asangalā //47011 If a momentary entity just ceases after the moment of its birth it cannot produce another entity (allegedly coming up in the next moment), and if a monientary entity produces another entity it is unten. able to say that this momentary entity just cesses after the woment of its birth, .
इत्थं द्वयैकभावत्वे न विरुद्धोऽन्वयोऽपि हि । व्यावृत्त्यायेकभावत्वयोगतो भाव्यतामिदम् ।।४७१॥ iltham dvayaikabhāvatne na virudho'naayo'pi hi / wūörliyūdyekabhāvatrayogało bhūwyalām idam 1/471//