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 194

The Sūtrakřtānga-Niryukti
185
is of four kinds, the Samjñā-sūtra in which the technical terms and their explanations are offered, Sangraha-sūtra which states a fundamental fact having a very wide application, Vrtta those written in metres, and Jātinibaddha which śīlānka explains to include four subdivisions of Kathaniya. a narration, Gadya or prose, Padya or metrical composition and Geya or song (3, P. 2). The other term in the name Kada leads into a much more complicated and recondite discussion. Krta necessarily implies two other terms, Karana or the means of doing a thing and Kāraka or the agent of the action who, in reality, is no other but the soul (4). The Dravya Karana is either due to Prayoga or some external impulse or Viśrasā Karana when it is due to its natural activity. The first is either Müla which includes the five kinds of bodies and the sense organs, or Uttara which is a further modification of the first like the eye, ear and others. The Viśrasā Karana is illustrated by the automatic formations like lightning, frost and others. Viewed in another light it includes such varieties as the Sanghata Karana or productions due to a collocation of the causes like cloth, Pariśāta Karana or a thing like a conch shell, or things requiring both, as a cart, and things without both, as the formation of a beam (7). The kşetra Karana means both the sky where all things happen, and also the cultivation of fields for corn. The Kāla Karana includes time in general and the ten stages a man passes through (10-12). Like the Dravya Karana, the Bhāva Karana which is also divided into many divisions in which is found the śrutajñāna Karana which is the meaning that pertains to the present context and means the production of the canonical works. If further connotes that the mind of the Ganadharas, the traditional authors of the works is free from all the karma influences particularly those that impede the scriptural knowledge (16-20).
We get a considerable amount of information about the text. The object of the first chapter is the description of both orthodox and heterodox schools and includes those who admit only the five elements, those who say that there is only one soul, those who identify soul and body, those who contend that soul is inactive, those who admit soul as the sixth element in addition to the usual five, those who say that the karma may remain without giving its fruit, the fatalist, and others of little importance (24, 30-32). Many of these schools, it will be very easily seen, were the well known sophistical schools headed by teachers like Ajita Kesakambalin. Pūrana Kassapa, Gosāla and others. Of these the materialists are refuted by the author of the Niryukti by pointing out that the quality of sentiency cannot be the outcome of the collection of the five elements which have qualities other than that sentiency.