Amrita Collected Papers by A M Ghatage

SR No.: 006968
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad
Total Pages: 530
Language: English
Classification: Book_English
File Size: 10 MB

Page 187

178
Amrita
Hetu again is of four kinds, namely, Sthāpaka, Yāpaka, Vyamsaka and Lusaka. Each one of these 25 divisions is interpreted with reference to the story', its ethical application and its philosophical application, which has rendered the whole discussion very complicated and obscure. A critical study of it will, however, reveal the following facts.
1. The Udāharanas are in no way to be taken to mean the Drstāntas of the logical syllogisms. The commentator is clearly far-fetched and twisting in interpreting them as such. They only mean illustrations and parables to explain the point, a thing very common in the Ardha-Māgadhi canon.
2. Their chief application is ethical, the philosophical ones being very far-fetched and unconnected.
3. The divisions are not strictly logical but are based on the important point in the story.
4. The Hetus are certainly the logical reasons and the four-fold division appears to be an old one, but its exact meaning is far from certain.
The work refers to many philosophical schools. A reference is made to a vāuliya who is represented as advocating the view that there exists nothing in the world and therefore it follows that there is no soul. Haribhadra says that this is a reference to the school of the Nāstikas, which is not very accurate. It is a clear reference to the Nihilist school of the Buddhists (6970). A reference is also made to a school which admits a soul but refuses any activity on its part (74). This appears to be the Sāňkhya view. In w. 77-79 a clear reference to the Nāstikas is made, where the opponent admits only Pratyaksa as authoritative and on the strength of it denies the existence of the soul. The belief underlying the Vedic sacrifice that the offering of the oblation in fire produces rain is also hinted at (104). Many references to the Buddhists are also found. He refers to the worship of the Buddhas as being current (150). Haribhadra takes the word Sāmāyika in v. 256 to mean the Buddhas and this is confirmed by the quotation "Samaye ahamāsi gao” coming close by. The famous school of Ajita Kesakambalin, the Tajjīvatassariravāda, is also mentioned (264). The Buddhist doctrine of momentariness is stated in proving the permanence of the soul (270). V. 379 makes a mention of Kapila and his school who deny the soul the capacity of performing actions.
With reference to other secular sciences we have some information about the science of Poetics. The secondary use of a word is referred to while