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 314

NOTES
(1549-1553) Mahāsena Vana — This is according to the belief of the Svetāmbaras. The Digambaras believe that Mahavira came into contact with the Ganadharas on Mount Vipulācala near Rajagļha, and it was there that he propounded his teaching and propagated his school of thought.
Doubt (samsaya) - When we have knowledge of characteristics which may be common to two entities, and have no knowledge confirming the cognition of one or setting aside that of the other, there is doubt; e. g. is it a serpent or a piece of rope. Only the length, thinness, etc. which are common to both are perceived, but not the distinguishing characteristics of either. Similarly, here there is no evidence which either positively asserts the existence of the soul or denies it. Hence Indrabhūti’s doubt as to the existence of a soul.
Pratyakşa and other pramāņas-means of valid knowledge. The Cārvākas or Materialists recognise only one pramāņa, viz. pratyaksa or perception, and some among them accept anumana (inference) only if it pertains to objects that are perceptible so that it could be verified. The Buddhists and the Vaišeșikas admit two sources of cognition--perception and inference. The Samkhyas add agama (verbal or scriptural testimony). The Naiyāyikas admit a fourth source of knowledge -- upamāna (analogy ). Prabhakara Mimamsakas recognise arthā patti (presumption--presuming a thing on the basis of a known one which cannot be otherwise explained) as the fifth and the Bhāţta Mīmārsakas abhāva (negation) as the sixth pramāna (means of valid knowledge). This last operates only where the 29