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Thus if an entity does both these things (viz. to cease after the moment of its birth and to produce another entity that comes up in the next moment) it is also not self-contradictory to speak of this entity's persistence (for several moments), for now the feature desiguated cessa- tion etc. (i.e. cessation of the old, production of the new, and so forth) hare somebow become one (they now being the features of one and the same entity)--this matter has to be pondered over.
अन्वयोऽर्थस्य' न आत्मा चित्रभावो यतो मतः । 7 gafira gara natalet 77 78 79 11802|| anvayo'rthasya na almā cilrabhāvo yato matah /
na punar nitya eveti talo doso na kaścana 11472|| On our view the soul of an entity stands not for something absolutely permanent but for this entity's such persistent features as are accompanied by different concomitant features (at different moments), and hence our position is vitiated by no defects.
न चात्मदर्शनादेव स्नेहो यत् कर्महेतुकः । नैरात्म्येऽप्यन्यथाऽयं स्याज्ञानस्यापि स्वदर्शनात् ||४७३॥ na cālmadarśanad coa sncho gat karmahelukah /
nairamre' pyanyatha gañ syāj jñānasjāpi stadarśanāl //473|| As for self-infatuation, it is not caused just by certain evil past karmas; for otherwise such self-infatuation should arise even in one who believes in the doctrine of 10-soul inasmuch as eren a piece of momentary cognition (which is the momentarist's substitute for soul) views itself as 'T'.
अध्रुवेक्षणतो नो चेत् कोऽपराधो ध्रुवेक्षणे । agulat xizferat FH Hagfaa: 1189811 adhruvekşanato no let ko'parādho dhruvekşane /
tadgala kālacintā cen näsau karmanivrttitaḥ ||4741) It might be argued that a piece of momentary cognition does not develop self-infatuation because it views itself as a perishing entity, but
we ask what is the fault of an entity (like soul) that views itself as a • lasting something (as a result of which fault self-infatuation must arise
in it). It might be replied that anxiety for future is the fault in question, but then let us point out that such an anxiety becomes impossible when the karmes responsible for it have been eliminated. 1 Both A and B read अन्वयार्थस्य
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