Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

Page 197

108
Väyubhūti rejoins that if the sense-organs theniselves can cognise, nothing other than these need be established,-his position would not be justified, for it will presently be shown that there is no cognition at times even when the sense-organs are operating (1657).
That there is a soul distinct from the sense organs can also be seen from the fact that even when the sense-organs stop operating — e.g. in the condition of blindness, deafness etc. - there is remembrance of what was cognised earlier by the sense-organs; or the fact that even when the sense-organs are operating, there is no cognition --- in the condition of absentmindedness or when the attention is directed elsewhere. If the sense-organs were the only cognisers, this would never happen as long as they were in a perfect condition and the objects were amenable to perception. If follows, therefore, that knowledge belongs ultimately to something distinct from the sense-organs as it belongs to Devadatta who sees different objects through the five windows. This Deyadatta can remember the things cognised earlier through them even when they are shut; and if he is absent-minded, will not perceive anything even when they are open (1658).
Other inferences may be adduced: (i) Soul (jīya) exists over and above the sense-organs, because cognising through one, it reacts to the objects with the help of another. X sees a man eating tamarind and his mouth (organ of taste) starts watering. Or, a man sees a jar through one window and takes it through another and is thus clearly distinct from both the windows. The soul grasps with the hands what has been perceived with the eyes (organ of sight) and is thus distinct from the hands and the eyes (1659).
(ii) The soul is distinct from the sense-organs because it can remember the objects individually cognised by the senseorgans; as a man having the knowledge of all the five knowablestouch, taste, smell, colour, sound - is different from the five men who by their wish cognise one each. The purport is that that which cognises all that has been cognised by many is distinct