Chapter IV 119 बीज - अङ्कुर बीज अङ्कुर and so on-this series shows mutual (1) कार्यकारणभाव, but surely the बीज I produced from अङ्कुर is different from बीज; and अङ्कुर I produced from बीज 1, is different from अङ्कुर. 1 Here are therefore different कार्यकारणभावs between different sets of objects ! साध्यसम is a हेत्वामास mentioned by Gautama; it is the same as असिद्ध of other तार्किकs. On हेतुः, K. bhāsya remarks, हेतुरिति दृष्टान्तोऽवाभिप्रेतो गमकत्वात् । प्रकृतो हि दृष्टान्तो न हेतुरिति | But Gaudapada may be taken here to equnciate a general proposition, not refer- ring to the particular point under reference. (21) The objector says:- You are making too much of our inability to mention which of the two कार्य and कारण comes first. What does it matter if we do not know this particular? The relationship between the two is clear to the meanest intelligence and that should suffice for our purpose. Gaudapada's reply would be:- If a thing is really being produced, surely a child ought to be able to tell which is the कारण (that is already there ) prior to the thing to be produced. The fact that you are not able to point out the कारण and its relation with the कार्य, shows that your basic principle viz. that there is जाति, is unfounded. If the कार्य can be apprehended, its जनक must be capable of being apprehended too (जायमानो हि च धर्मो गृह्यते कथं तस्मात्पूर्वं कारणं न गृह्यते । अवश्यं हि जायमानस्य ग्रहीत्वा तज्जनकं ग्रहीतव्यम् । अन्यजनकयोः संबन्धस्यावपेतत्वात ! K. bhāsya), ( 22 ) The upshot of all this discussion is that the view of the ( सत्कार्यवादिन्s) सांख्यs that वस्तु स्वतः जायते is untenable (घट can- not be produced from itself ) ; that of the ( असत्कार्यवादिन्s) वैशेषिकाs that वस्तु परतः जायते ( घट cannot be produced from an entirely different thing, say पट) is equally untenable. A thing obviously can- not be produced स्वतः and परत:. When we say a thing is produced', we are using mere words (शब्दप्रत्ययविषयं वस्तु घटपुत्रादिलक्षणं शब्दमात्रमेव तत् । वाचारम्भणम् इति श्रुतेः K.bhāsya). Similarly, a सत् or असत् thing can not be produced (otherwise there would be अन्यथाभाव of their प्रकृति), सदसत् cannot likewise be produced (विरुद्धस्यैकस्यासंभवात् K. bhasya which adds येषां पुनर्जनिरेव जायते इति क्रियाकारकफलैकत्वमभ्युपगम्यते क्षणिकत्वं च वस्तुनः, ते (बौद्धाः) दूरत एव न्यायापेताः । इदमित्थमित्यवधारणक्षणान्तरानव- स्थानादननुभूतस्य स्मृत्यनुपपत्तेश्च ।)
