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II ADHYAYA, 2 PÂDA, 20.
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only, and no being desirous of release can be assumed. If a being desirous of both were assumed, it would have to be conceived as permanently existing up to the time of enjoyment and release, and that would be contrary to your doctrine of general impermanency.- There may therefore exist a causal relation between the members of the series consisting of Nescience, &c., but, in the absence of a permanent enjoying soul, it is impossible to establish on that ground the existence of aggregates.
20. (Nor can there be a causal relation between Nescience, &c.), because on the origination of the subsequent (moment) the preceding one ceases to be.
We have hitherto argued that Nescience, and so on, stand in a causal relation to each other merely, so that they cannot be made to account for the existence of aggregates; we are now going to prove that they cannot even be considered as efficient causes of the subsequent members of the series to which they belong.
Those who maintain that everything has a momentary cxistence only admit that when the thing existing in the second moment enters into being the thing existing in the first moment ceases to be. On this admission it is impossible to establish between the two things the relation of cause and effect, since the former momentary existence which ceases or has ceased to be, and so has entered into the state of non-existence, cannot be the cause of the later momentary existence.-Let it then be said that the former momentary existence when it has reached its full development becomes the cause of the later momentary existence.—That also is impossible; for the assumption that a fully developed existence exerts a further energy, involves the conclusion that it is connected with a second moment (which contradicts the doctrine of universal momentariness).—Then let the mere existence of the antecedent entity constitute its
1 Bauddhânâm kshanapadena ghalâdir eva padârtho vyavahriyate na tu tadatiriktah kaskit kshano nama hâlo-sti. Brahmavidyâbh.
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