तस्यापेि स्थित्यभ्युपगमे युगपत् घटद्वयोपलब्धिप्रसक्तिः । अस्थितौ च संप्रयोगज्ञानादेर्यौगपद्यम् ॥
^प्रतिसंख्याप्रतिसंख्यानिरोधाप्राप्तिरविच्छेदात् ॥ २१ ॥
निरोधो नेिरन्वयविनाशः । स स्थूलः सूक्ष्मश्च न संभवति ; कपाला-
cause does not exist; then there results the contradiction to the acknowledged principle, namely ' Adhipati cause and Sahakarin cause etc. produce cognition'^^. If the cause exists, then it happens that two pots are perceived at the same time. If the cause does not exist, it would follow that the contact of the sense-organs with the object and the cognition are simultaneous.
21. Pratisamkhyaapratisamkhyaanirodhaa- praatiravicchedaat
There is no possibility of Pratisamkhyaa (gross form) and Apratisamkhyaa^^^ S (subtle form) of the complete destruction, on account of the non-interruption.
'Nirodha' means 'complete destruction'. This does not assume the state of gross or subtle form. Because what
^क्षणिकत्ववादिभिर्मुद्गराभिघाताद्यनन्तरभावितयोपलब्धियोग्यः सदृशसंतानावसान- लक्षणः स्यूलो बिनाशः प्रतिसंख्यानिरोधः, सदृशसंताने प्रतिक्षणभावी चोपलब्ध्यनर्हः सूक्ष्मो विनाशोऽप्रतिसंख्यानिरोध इति व्यवह्रियते ।
^^The opponents hold the principle that there are four kinds of causes bringing about the origination of a cognition. They are the Adhipati (Sense-organs) Sahakarin (Associate cause, like the light etc.), Aalambana (the object) and Samanantarapratya (the immediately previous knowledge).
^^^Those who maintain the momentariness of all things accept the two kinds of destruction, one of a gross kind which consists in the termination of a series of similar momentary existences and is capable of being perceived as immediately resulting from agencies such as the blow of a hammer ete. ; and the other of a subtle kind not capable of being perceived and taking place in a series of similar momentary existences at every moment. The former is called Pratisamkhyaanirodha and the latter Apratisamkhyaatinirodha.
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