[Footnote 2: It is well to note in this connection that Sâ@mkhya-yoga does not admit the existence of time as an independent entity like the Nyâya-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-nirmâ@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. Vijñâna 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. _Vyâsabhâ@sya, Tattvavais'âradî_, and _Yogavârttika_, III. 52 and III. 13.] 257 Causation as Satkâryavâda (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 Sâ@mkhya view of causation as _satkâryavâda_. Sâ@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 _satkâryavâda,_ i.e. that the kârya 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 (_kârakaiyâpâra_) only renders that manifest (_âvirbhûta_) which was formerly in an unmanifested condition (_tirohita_) [Footnote ref 1]. The Buddhists also believed in change, as much as Sâ@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. Sâ@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 for a moment and was lost. On account of this theory of causation and also on account of their doctrine of s'ûnya, they were called _vainâs'ikas_ (nihilists) by the Vedântins. This doctrine is therefore contrasted to Sâ@mkhya doctrine as _asatkâryavâda._ __________________________________________________________________ [Footnote 1: _Tattvakaumudî,_ 9.] 258