Chapter IV Its not produce any thing! ( न हीतरेतरापेक्षसिद्ध्योः शशविषाणकल्पयोः कार्य- कारणभावेन संबन्धः क्वचिदृष्टः, अन्यथा वेत्यभिप्रायः । ( K. bhāsya). (18) Further, even if we admit, just to please you, that कार्यकारणभाव can exist mutually between हेतु and फल, and फल and हेतु, it is incumbent upon you to say which comes first, and which second that has to depend upon the establishment of the first. But this you cannot do. ( 19 ) कार्यकारणभाव can have the following alternative theories:- [1] The cause produces the effect. [ 2 ] The effect produces the cause. This is denounced as absurd in Kärikas 15 and 17. [ 3 ] Cause and effect mutually produce each other, This also can be ruled out on the ground that it is impossible to state what comes first, the cause or the effect. In a कार्यकारणभाव; the knowledge of पौर्वापर्य is essential and implicit (Karikās 16 and 18 ) [4] Cause and effect are produced simultaneously. This is obviously absurd. There cannot be कार्यकारणभाव between things which have a simultaneous origin. [5] There is no origination at all. [6] कार्य and कारण are one; कार्य !s a mere विवर्त. Gauda pada emphasises No. 5 and is mainly concerned with establishing the अजातिवाद. Sankarācārya, on the other hand, Emphasises No. 6 and resorts to the मायावाद and व्यावहारिक सत्य to expound his thesis. It would be seen that Numbers 5 and 6 are but different aspects of one and the same proposition. No. 1 of the above alternatives has not been discussed so far. Prof. Vidhusekhara says ' it appears that a Karikā dealing with the first proposition is now lost between Kärikäs 16 and 17. For, as the second and third propositions are discussed (IV. 17-18 ), one may naturally expect to have the discussion also of the first position, but it is not to be found. Can we think that the author himself has omitted it ? Prof. Vidhusekhara's fears are groundless.
