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FOREWORD
OXV
2. Persons with an imperfect chain of momentary Vijñâna will be doing actions in order to obtain enjoyments, but the persons whose Vijñâna is perfect will feel the momentariness of everything, the non-ego everywhere, and will be doing good actions only in accordance with their conformations which are perfect.
3. Though the cause remains only in the first moment it can produce the effect in the second. We do not think that the effects are produced in a third momont. If it were so, the objection can be raised that the cause after destruction cannot produce the effect.
4. As the external objecus and the Vijñâna are both momentary and connected with each other by the law of causation, the Vijñâna of one moment which has seen the cause is able indeed to produce the Vijñâna of the next moment which is endowed with the same conformations. So one chain can very well see the causes and their effects.
5. It is called bondage when the chain of consciousness being surcharged with bad conformations gives rise to the feelings of suffering, which continues in the same current of Vijñána one after another. The liberation on the contrary is that when the stream of consciousness is free from all bad conformations as a result of perfect knowledge. So in one chain the bondage and liberation can be explained. But it would be difficult to explain for those who hold the eternity of the Atman and affirm that the Atman remains the same in bondage as well as in liberation. If Atman changes, it cannot be considered as eternal.
6. In the same way memory also can be explained. The consciousness of one moment which preceives and begets conformation produces in another moment the memory in the same chain of consciousness.
X. Dravyapariksa.
Examination of Substance. 1. The Naiyâyikas and the Vaišeşikas hold that there are sixteen categories (Padárthas) in the whole Universe and the substance is
