५६ मूलमध्यमककारिका पादात, प्रागेव मूलोत पादस्य सत्त्व सिध्यतीति द्वितीयोत्पादस्य मूल- जनकता न स्यात । अथ अजनित एव हितोयोत पादः ल जनयतीति मन्यते तदापि प्रथमोत पादस्य हितीयोत पादजनकता न सिध्यतीति सर्वथा व्याहत भवहचः ॥५॥ statomachto 89mi)Felliga affatt gu Gatcat fatal afacetsat 6 Ta teapta 976 facta testa atat agma gracias $ap feta 4901 may facilíe* *194 fasta tegte ettefie teate73 Top 9 altefte tentara 91544 facta teat7 ottie en paus
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opatceta gat ek sal etc! 057969 Stefales tea1677 16 fuo teatr targu afaqat altefte is 1968 out lati #74 794 667 all facta te 17 ata Esta $67 stay faolo 1.9773 práce ECO 9171, 174 ECC 9177 ai poate attef17 Eesti विलीन नाटिनन बनक २७ भारत न।। 7099 faula Teatro GalF629 Fox gfſ tentace stage 7771 afico 7669 99: 959 रशेन पनवग्छ। नाय अदालावी। English Translation :-In this verse, by way of reply to the previous verse, it is stated that it is quite illogical to imagine the original origin (mula utpada) and the second origin (dvitiya utpada) as mutually related in the form of cause (Janaka) of one another. The reason is this that if the second origination is regarded as cause of the first one, then we are to admit that the second origination must come before the first one, in as much as it is noticed that the cause precedes the effect. It it be so, because of the fact that the second origin is antecedent to the first one, the first origin can not be regarded as its cause. Whatever is produced by the second origination can only be its effect but not cause. So the first orgination cannot be the cause (janaka) of the second one. So another independent origi- nation (other than the first one) is to be imagined as cause of the second origination and in that case again it will in- volve the defect of infinite regress. 1511
