itaretarapratyayatvāditi cennautpattimātranimittatvāt ..2.2.19..

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SUTRA II. 2. 19.

इतरेतरप्रत्ययत्वादिति चेन्नौत्पत्तिमात्रनिमित्तत्वात्॥२.२.१९॥

itaretarapratyayatvāditi cennautpattimātranimittatvāt ..2.2.19..

.. Itara-itara, mutual, one another. … Pratyayatvat, because of being the cause. One being the cause of the other. The word Pratyaya here means the cause .. Iti, thus. … Chet, if. … Utpatti-matra, merely production, of the origin merely, … Nimittatvat, because of there being efficient cause only.

19. If it be said that the world is produced by the mutual causality of Avidya, etc., we say no, because they are merely the efficient causes of the immediately subsequent links. — 192.

COMMENTARY

If you say that this aggregate or the world is formed by the mutual causation of Avidya and the rest, as described above, we say it is not so. For your link of causation explains only the origin of the subsequent from the previous. It only explains how Vijnana arises from Samskara, etc. It does not explain how the aggregate is brought about An aggregate called Sanghata always shows a design, and is brought about for the purposes of enjoyment (A Sanghata like a house may be explained to have been produced by a putting together of bricks, mortar, etc., but they do not explain the design). You say that there is no permanent Atma. Your Atma is momentary only. For such a momentary soul, there can be no enjoyment or experiencing. Because the enjoying soul has not produced the merit or demerit whoso consequences it has to enjoy. It was produced by another momentary soul. Nor can you say the momentary soul suffers the results of the acts done by its ancestral soul, for then that ancestral soul must be held to be permanent and not momentary, and if you hold any soul to be permanent, you give up your theory of the momentariness of everything. But if you hold everything to be impermanent your theory is open to the objection already made. Hence the theory of the Sangatas is untenable.

Note: The series beginning with Nescience comprises the following members: Nescience, impression, knowledge, name and form, the abode of the six, touch, feeling, desire, activity, birth, species, decay, death, grief, lamentation, pain, mental affliction, and the like.

The commentators agree on the whole in their explanations of the terms of this series. The following is the substance of the comment of the Brahmavidyadharana: Nescience is the error of considering that which is momentary, impure, etc., to be permanent, pure, etc. Impression (affection, samskara) comprises desire, aversion, etc., and the activity caused by them. Knowledge (Vijnana) is the self-consciousness springing up in the embryo. — Name and form is the rudimentary flake — or bubble-like condition of the embryo. The abode of the six (Sadayatana) is the further developed stage of the embryo in which the latter is the abode of the six senses. Touch (Sparsha) is the sensation of cold, warmth, etc., on the embryo’s part. Feeling (Vedana) the sensations of pleasure and pain resulting therefrom. Desire (Trishna) is the wish to enjoy the pleasurable sensations and to shun the painful ones. Activity (Upadana) is the effort resulting from desire. Birth is the passing out from the uterus. Species (Jati) is the class of beings to which the new-born creature belongs. Decay (Jara). Death (Maranam) is explained as the condition of the creature when about to die (Mumursha). Grief (Shoka) is the frustration of wishes connected therewith. Lament (Parivedanam) is the lamentation on that account. Pain (Duhkha) is such pain as is caused by the five senses. Durmanas is mental affliction. The and the like implies death, the departure to another world and the subsequent return from there. - (Dr. Thibaut.)

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