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Introduction
gtgg V. ii. 6.
reminds one of the Vais'eṣikasutra The explanation of Bhaṭṭa Vādīndra on it exactly corresponds to the content of the present verse. The Mahabharata does not refer to Kanāda or to his S'astra. But it helps us to understand the significance of the name of the Rsi and shows a method of investigation much akin to that of the Vaisesikas. The name of the Sūtrakāra (Kaṇāda=atom(?)eater) has sometimes been rediculed by the opponents to which the report of the Vais'eșika is. कान् वा भक्षयत्वन्यो माहिषाणि दधीनि वा, युक्तियुक्तं वचो ग्राह्यम् ।
2
The Mahabharata shows that liviug upon the unclaimed grains culled from the fields or roads (called unchavṛtti) was regarded as highly sacred and this life of pigeon' of our Rsi has been pointed out by Sridhara. This also supports the relation of the Vaisesikas with the Vedic culture.
Sankarācārya refers to the Vais esikas as ardha Vainasikas (half-nihilists). This should not carry much weight as we find similar strictures against the Mayavadins as well as the
Prabhakaras also.
1. Vaiseṣikadar s'ana, Mithila Institute, p. 53.
2. Cf. the distinction of the five Mahabhutas from one another with refernce to their attributes so often met with in the Mahabharata.
3. (a) उच्छत्तिर्गृहस्थो यः स्वधर्माचरणे रतः । त्यक्तकामसुखारम्भः स्वर्गस्तस्य न दुर्लमः ॥ M. Bh., XII. 191. 18 Manusamhita, IV. 4.
Cf.
(b) कणानां भक्षणे युक्तः पिण्याकस्य च भारत । स्नेहानां वर्जने युक्तो योगी बलमवाप्नुयात् ॥
5
Ibid, XII. 131. 43.
(c) अश्वस्तनोऽथ कापोतीमाश्रितो वृत्तिमाहरेत् । Ibid., XII. 243, 3.
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4. कगादमिति तस्य कापोतीं वृत्तिमनुतिष्ठतो रथ्यानिपतितांस्तण्डुलकणानादाय प्रत्यहं कृताहार Nyayak andali, p. 2.
fafa
5. Brahmasutra-Sankarabhāṣyum II. ii. 18.
6. Cf. मायावादमसच्छास्रं प्रच्छन्नं बौद्धमेव तत् ।
7. Cf. गुरुर्धियमभावस्य स्थाने स्थानेऽभिषिक्तवान् ।
प्रसिद्ध एव लोकेऽस्मिन् बुद्धबन्धुः प्रभाकरः ॥
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