The Upanishads - Mandhata Global

and death. But they think they are subject to senility
and death and
11
The disputant according to whom the cause itself is the
effect must maintain that the cause is born as the
effect. If it is born, how can it be called birthless? If it
is subject to modification, how then can it be said to
be eternal?
12
If, as you say, the effect is non-different from the
cause, then the effect too must be unborn. Further, how
can the cause be eternal if it is non-different from the
effect, which is born?
13
There is no illustration to support the view that the effect
is born from an unborn cause. Again, if it is said that the
effect is produced from a cause which itself is born, then
this leads to an infinite regress.
14
How can they who assert that the effect is the cause
of the cause and the cause is the cause of the effect,
maintain the beginninglessness of both cause and
effect?
153