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

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(1584) All the philosophers except Sankara and his followers regard the souls as many even in the state of emancipation. See Sainkhya-kārikā, 18.
(1586) The soul is of the size of the body - The Jainas regard the soul as of the same size as the body. Nyāya-Vaišeșika, Samkhya-Yoga, Mīmāmsă and Kevalădvaita Vedānta regard the soul as all-pervading: Rāmānuja and the other Vedāntins regard it as atomic. The Buddhists have not given much thought to this aspect of the question as they were more interested in denying the soul as an independent entity. We find many different views in the Upanişads. The Kausītaki Up., for example, describes the soul as pervading all over the body (4.20); we may infer from this that it regards the soul as co-extensive with the body. Bph. Up. 5.6.1 regards the soul as of the same size as a grain of rice or barley. We find the soul also described as of the size of a thumb (e. g. in Katha Up. 2.2.12; Svet. Up. 3.13; 5.8-9); It is at some places said to be of the size of a span; it is very frequently stated to be all pervading. At places in the spirit of mysticism it is described as smaller than the smallest and bigger than the biggest (Katha 1.2.20, etc.).
(1597) Consciousness is not an attribute of the material elements. The Cārvākas regard consciousness as but an epiphenomenon of the material elements. For the refutation of this view see Pramāņa vārttika pp. 67 ff (Rāhula Sāükrtyāyana).
(1600-1) Meaning of a word-see Nyāyasūtra 2.2.60; Nyāyamanjarī, p. 297. This problem is discussed in works on poetics. There is divergence of opinion as to what a word means--individual or universal or shape (akrti) or quality, or action. The Mimārsakas regard jāti (universal, genus) and akřti (shape) as one, and believe that a word means jāti. Nyāyasūtra regards vyakti (individual), jāti and aksti all the three as meanings of a word, one being principal and the other two subordinate according to the context. According to the Jainas, everything is of the nature of both universal and particular and it is such a thing that is the meaning of a word. According to the Buddhist a word means anyāpoha or