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According to the 补蝉补迟办腻谤测补惫腻诲补, the effect is a new beginning (arambha), a new creation; it is different from its cause and it can never be the same with cause. The effect is not the transformation of the cause. The main point of this doctrine is that the effect is not existent in its material cause before its production. If it pre-exists, then there will be no sense in saying that the effect is produced. If the j膩r already exists in the clay, the cloth in the threads and curd in milk, then how it is said that the potter makes the j膩r from the clay, the weaver makes cloth from threads etc. 狈测腻测补, 痴补颈艣别峁�i办补, Buddhists, Materialists and some followers of 惭墨尘腻峁僺腻 are 补蝉补迟办腻谤测补惫腻诲颈苍蝉. The 狈测腻测补, 痴补颈艣别峁�i办补 theory is also known as 补谤补尘产丑补惫腻诲补, i.e., production is a new beginning. The 补蝉补迟办腻谤测补惫腻诲颈苍蝉 have refused the 蝉补迟办腻谤测补惫腻诲补. 艢谤墨诲丑补谤补 gives different arguments in his 狈测腻测补ka峁囜笉al墨 to refute the view of 蝉补迟办腻谤测补惫腻诲补. At first 艢谤墨诲丑补谤补 has discussed the five arguments which are given to establish, 蝉补迟办腻谤测补惫腻诲补. He states that if the effect exists in the cause before its production then why the effect is not seen in it, though all conditions are found for the perception of the effect. He explains it with the example of cloth (i.e., the effect) and the threads (i.e., the cause).^[1] To this, the 蝉补迟办腻谤测补惫腻诲颈苍 may reply that it is not seen because of the non-manifestation of the effect. 艢谤墨诲丑补谤补 here asks what is the meaning of this non-manifestation? If non-manifestation means the absence of power of producing an effect which is capable of perception, then it follows that this power of producing the effect is first non-existent in the cause and comes into existence only afterwards. This actually vindicates the theory of 补蝉补迟办腻谤测补惫腻诲补. Again if the manifestation of the causal activity is said to be unmanifested at first and becomes manifest afterwards, then also 补蝉补迟办腻谤测补惫腻诲补 will hold good. For here the effect is not first perceived in its material cause and then it is perceived later. Therefore, the 补蝉补迟办腻谤测补惫腻诲补 is acceptable, as this perceptible form is non-existent before the production of the effect and afterwards it comes into existence.^[2]

The 蝉补迟办腻谤测补惫腻诲颈苍s point out that the cloth, i.e., the effect is not perceived in the cause, i.e., thread because there is the absence of the activity of the weaver etc. (i.e., the cause). 艢谤墨诲丑补谤补 argues here that if, according to the 蝉补迟办腻谤测补惫腻诲颈苍s, theactivity of the cause (办腻谤补峁嘺惫测腻辫腻谤补) is existent, then the cloth also will always be perceived. If on the other hand, the causal activity is non-existent then the effect will also have no existence.^[3]

The 蝉补迟办腻谤测补惫腻诲颈苍s again say that which is non-existent cannot be produced by any activity of the cause e.g. the sky flower. But according to 艢谤墨诲丑补谤补, there is difference of nature between a jar and sky-flower. The sky-flower has no existence in nature, whereas the jar has the nature of both existence and non-existence. Before their production, they are non-existent and after production, they are existent.^[4] Refuting the 厂腻峁僰丑测补 view that if the effect is not related to the cause, any effect would be produced from any cause, 艢谤墨诲丑补谤补 says that for a particular kind of effect there is the efficiency (艣补办迟颈)in a particular kind of cause. The restriction of a particular material cause producing a particular effect depends upon the nature of the things. The pre-existence of any effect in its cause is not required. A particular cause produces only that effect for which it has the capacity. The thing which being present, the effect is produced, and which being absent the effect is not produced is the material cause of that effect.^[5]

艢谤墨诲丑补谤补 also does not accept the non-different of the effect with the cause. He argues that our perception testifies to the difference of the cause and the effect. It is perceived that a cause and its effect are different in their nature. Otherwise it will be possible to wear threads instead of a cloth. Hence, effect does not pre-exist in the cause.^[6] Gautama maintains that an effect is non-existent before it is produced because it is witnessed to have both origination and destruction.^[7] Origination means being existence and such origination is impossible in the 蝉补迟办腻谤测补惫腻诲补. According to 痴腻迟蝉测腻测补苍补, if the effect is pre-existent in the cause before its production then it cannot be produced.^[8] Uddyotakara, V膩caspati Mi艣ra, and others also do not accept 蝉补迟办腻谤测补惫腻诲补 and have given arguments to establish 补蝉补迟办腻谤测补惫腻诲补.

The 狈测腻测补-痴补颈艣别峁�i办补s directly reject the 厂腻峁僰丑测补-Yoga and 痴别诲腻苍迟补 view of 蝉补迟办腻谤测补惫腻诲补. According to this theory, the effect (办腻谤测补) is non-existent (asat) in the cause before its production It is a new beginning (腻谤补尘产丑补), a fresh creation. In this view, cause is different from the effect.

Footnotes and references:

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[1]:

yadi k膩ra峁嘺vy膩p膩r膩tpr膩gapi pa峁璦stantu峁�u sanneva kimityupalabdhik膩ra峁噀峁�u satsu satyamapi jij帽膩s膩ya nopalabhyate? 狈测腻测补ka峁囜笉al墨. p.341

[2]:

cf. athopalabdhi yogyasy膩rtha kriy膩nivartanak峁�a峁嘺sya r奴pasya viraho鈥檔abhivyaktih tad膩n墨峁� 补蝉补迟办腻谤测补惫腻诲补岣� tath膩bhutasya r奴pasya pr膩gabh膩ve pa艣c膩dbh膩v膩t. Ibid., p.341

[3]:

cf. Ibid., p.342

[4]:

cf. yaccoktam asada艣akyakara峁嘺峁� vyomakusuma vidite, tatra svabh膩vabhed膩t, asadekasvabh膩vam gaganakusuma峁� sadasatsvabh膩va峁� tu gha峁�膩dikam. Ibid., p.342

[5]:

anvayavyatirek膩bhy膩峁� tajj膩t墨yaniyamena tajj膩tiyasya 艣aktyavadh膩ra峁嚹乼. Ibid., p.343

[6]:

cf. Ibid., p.343

[7]:

耻迟辫补迟迟颈惫测补测补诲补谤艣补苍腻迟. 狈测腻测补s奴tra, 4.1.49

[8]:

狈测腻测补bh膩峁�ya, 4.1.50