व्यपदेशात् कारणे कार्यमसदिति चेत्; न । स्थूलत्वविरोधिसूक्ष्मत्वरूप-
धर्मान्तरयोगादसत्त्वव्यपदेशः1। कुतः?' तदसदेव सन्मनोऽकुरुत,स्याम् ' इति वाक्यशेषादवगम्यते । मनस्कारो हि विद्यमानस्यैव । युक्तिश्चासद्व्यपदेशो धर्मान्तरयोगनिमित्त इति गमयति । पिण्डत्वघटत्वकपालत्वादिपरस्परविरोधिभिर्भावरूपैर्धर्मै:' घटः प्राङ् नासीत्, इदानीमस्ति, भविष्यति च ' इति सदा विद्यमानस्यैव मृद्द्रव्यस्य 2ह्यसदादिव्यपदेश: । तथा शब्दान्तरं च--' तद्धेदं तर्ह्यव्याकृतमासीत् ' इत्यादि ।।
was not anything whatever '(Tait. Br. II-2-8). Therefore the effect does not exist in the cause. If such an objection arises, we say-It is not so. The designation as a non-existent being is due to the fact that the thing was ,with different attribute, namely, 'with a subtle state which is opposed to a gross state.' Why? It is so apprehended from the supplementary text, 'That Non-existent one formed the resolve, 'may I be ' (Tait. Br.II-28). Indeed the resolve can be made by that, which is extant. The reasoning also proves that the designation as non-existent is due to the association with a different attribute'. Indeed the substance, namely, 'The clod of clay', that is known to have an existence always, is designated a non-existent being etc. The illustrative example is this-The pot undergoes the changes and assumes the positive states, such as a clod of clay, the pot and the pieces of pot, that are mutually opposed to each other. By this reason it is generally said that' This pot was in existence in a former time; it exists in the present time and it shall exist in a future time'. Other scriptural texts in support of this view are, ' Verily this was then undifferentiated' (Brh. I -4-7) etc.
1 असत्युपदेश; A 1. 2 हि omitted M 2.
