y like the
Nyaya-Vais'e@sika. Time represents the order of moments in which the mind
grasps the phenomenal changes. It is hence a construction of the mind
(_buddhi-nirma@na_). The time required by an atom to move its own measure
of space is called a moment (_k@sa@na_) or one unit of time. Vijnana
Bhik@su regards one unit movement of the gu@nas or reals as a moment. When
by true wisdom the gu@nas are perceived as they are both the illusory
notions of time and space vanish. _Vyasabha@sya, Tattvavais'aradi_, and
_Yogavarttika_, III. 52 and III. 13.]

257

Causation as Satkaryavada (the theory that the effect potentially
exists before it is generated by the movement of the cause).

The above consideration brings us to an important aspect of
the Sa@mkhya view of causation as _satkaryavada_. Sa@mkhya holds
that there can be no production of a thing previously non-existent;
causation means the appearance or manifestation of a quality due
to certain changes of collocations in the causes which were already
held in them in a potential form. Production of effect only means
an internal change of the arrangement of atoms in the cause, and
this exists in it in a potential form, and just a little loosening of
the barrier which was standing in the way of the happening of
such a change of arrangement will produce the desired new collocation--the
effect. This doctrine is called _satkaryavada,_ i.e.
that the karya or effect is _sat_ or existent even before the causal
operation to produce the effect was launched. The oil exists in
the sesarnum, the statue in the stone, the curd in the milk, The
causal operation (_karakaiyapara_) only renders that manifest
(_avirbhuta_) which was formerly in an unmanifested condition
(_tirohita_) [Footnote ref 1].

The Buddhists also believed in change, as much as Sa@mkhya
did, but with them there was no background to the change;
every change was thus absolutely a new one, and when it was
past, the next moment the change was lost absolutely. There
were only the passing dharmas or manifestations of forms and
qualities, but there was no permanent underlying dharma or substance.
Sa@mkhya also holds in the continual change of dharmas,
but it also holds that these dharmas represent only the conditions
of the permanent reals. The conditions and collocations of the reals
change constantly, but the reals themselves are unchangeable.
The effect according to the Buddhists was non-existent, it came
into being