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[Sū. 2. 1. 15. ADH. 6.] VEDĀNTA-PĀRIJĀTA-SAURABHA 291 water and the rest,) there is touched (by the clay) an effect and a name; i.e. clay is transformed into a particular effect having a special name, in order that a certain activity may be accomplished.¹ Bhāskara He, too, understands the word “ananyatva” as non-difference. He criticizes the Śaṁkarite view at length and insists on the reality of difference,² and interprets the phrase “vācārambhaṇa” like Śrīnivāsa. Śrīkaṇṭha He, too, understands the word “ananyatva” as non-difference.³ He explains the phrase “vācārambhaṇa” in the next sūtra, and gives two alternative explanations, viz. “That which is the beginning, i.e. the cause, of speech, i.e. of speech and practical activity”.⁴ Hence, the text means that an effect (vikāra) is a name (nāma-dheya) which is the cause of speech and practical activity, i.e. of such expressions ‘Fetch water in a pot’ and so on. The second explanation is: “That which has speech for its beginning”.⁵ Hence the text means that an effect (vikāra) is simply the object of such expressions: ‘This is a pot’, i.e. a special condition the clay has assumed for practical purposes, but is not a separate substance from the clay. SŪTRA 15 “AND BECAUSE OF THE PERCEPTION (OF THE EFFECT) ON THE EXISTENCE (OF THE CAUSE).” Vedānta-pārijāta-saurabha There is non-difference between the cause and the effect, because the effect is perceived, only when the cause is existent. 1 “Ārabhyate ālabhyate spṛśate,” etc. Śrī. B. 2.1.15, p. 40, Part 2. 2 Bh. B. 2 1.14, pp. 93 et seq. 3 ŚK. B. 2.1.15, p. 22, Parts 7 and 8. 4 “Vācāyāḥ abhilāpārtha-kriyā-rūpa-vyavahārasya niṣpādakaṁ bhavati.” Op. cit. 2.1 16, p. 23, Parts 7 and 8. 5 Vāgārambha-viṣaya-mātram. Op. cit.