Of that which no longer exists, there can be no persistence in cognition, because it is nowhere seen to be so. — 199.

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SUTRA II. 2. 26.

नासतोऽदृष्टत्वात्॥२.२.२६॥

nāsato’dṛṣṭatvāt ..2.2.26..

.. Na, not. … Asatah, of the unreal, of the object which is destroyed and no longer exists. … Adrishatvat, because it is not perceived or seen.

26. Of that which no longer exists, there can be no persistence in cognition, because it is nowhere seen to be so. — 199.

COMMENTARY

The Sautrantikas hold that a thing that has perished imparts its form to the cognition, and on the foundation of that form, yellow colour and so on, the thing itself is inferred. The special cognitions, such as yellow colour, etc., cannot be the forms of things that have perished, and exist only in cognition; for we never see it in actual reality. When the substance perishes, the qualities that inhere in that substance perish along with it. We do not see the qualities passing over to another object, when the substance itself is gone. Nor can you say that objects like jars, etc., are merely inferences and have no real external existence. When a person sees a jar, he says, «I see the jar», he does not say, «I have the idea of a jar in my mind, and I infer there must be something outside of me which I call a jar». For this kind of idealism is contradicted by the very pronouncement of our consciousness, which declares that the jar exists outside. This is a special objection to the Sautrantika theory. It follows, therefore, that the existence of a jar, which is an object of perception, is not inferred from the idea of jar formed in our cognition. Such existence is intuitively given by the very fact of perception.

The author next shows a common defect which taints both these theories of the Vaibhashikas and the Sautrantikas.

SUTRA II. 2. 27.

उदासीनानामपि चैवं सिद्धिः॥२.२.२७॥

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