{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe34/sbe34197.htm","path":"hin/sbe34/sbe34197.htm","source_url":"https://sacred-texts.com/hin/sbe34/sbe34197.htm","text":"The Vedanta Sutras, commentary by Sankaracharya (SBE34), tr. by George Thibaut [1890]\n21. On the supposition of there being no (cause: while yet the effect takes place), there results contradiction of the admitted principle; otherwise simultaneousness (of cause and effect).\nIt has been shown that on the doctrine of general non-permanency, the former momentary existence, as having already been merged in non-existence, cannot be the cause of the later one.--Perhaps now the Bauddha will say that an effect may arise even when there is no cause.--That, we reply, implies the abandonment of a principle admitted by yourself, viz. that the mind and the mental modifications originate when in conjunction with four kinds of causes 1. Moreover, if anything could originate without a cause, there would be nothing to prevent that anything might originate at any time.--If, on the other hand, you should say that we may assume the antecedent momentary existence to last until the succeeding one has been produced, we point out that that would imply the simultaneousness of cause and effect, and so run counter to an accepted Bauddha tenet, viz. that all things 2 are momentary merely.\n409:1 These four causes are the so-called defining cause (adhipatipratyaya), the auxiliary cause (sahak\u00e2ripratyaya), the immediate cause (samanantarapratyaya), and the substantial cause (\u00e2lambanapratyaya).--I extract the explanation from the Brahmavidy\u00e2bharana: Adhipatir indriyam tad dhi kakshur\u00e2dir\u00fbpam utpannasya g\u00f1\u00e2nasya r\u00fbp\u00e2divishayat\u00e2m niyakkhati niy\u00e2makas ka loke#dhipatir ity ukyate. Sahak\u00e2r\u00ee \u00e2lokah. Samanantarapratyayah p\u00fbrvag\u00f1\u00e2nam, bauddhamate hi kshanikag\u00f1anasamtatau p\u00fbrvag\u00f1\u00e2nam uttarag\u00f1\u00e2sya k\u00e2ranam tad eva ka mana ity ukyate. \u00c2lambanam ghat\u00e2dih. Et\u00e2n het\u00fbn prat\u00eeya pr\u00e2pya kakshur\u00e2diganyam ity \u00e2di.\n409:2 Samsk\u00e2ra iti, tanmate p\u00fbrvakshana eva hetubh\u00fbtah samsk\u00e2ro v\u00e2saneti ka vyavahriyate k\u00e2ryam tu tadvishayatay\u00e2 karmavyutpatty\u00e2 samsk\u00e2rah, tath\u00e2 ka k\u00e2ryak\u00e2ran\u00e2tmakam sarvam bh\u00e2var\u00fbpam kshanikam iti pratig\u00f1\u00e2rthah. Brahmavidy\u00e2bharana.","title":"The Vedanta Sutras, Sankaracharya, comm.: Second Adhy\u00e2ya, Second P\u00e2da: II, 2, 21","type":"page"}