Zend Avesta Part 03

SR No.: 007673
Original Sutra Author: N/A
Author: L H Mills
Publisher: Oxford
Publication Year: 1887
Total Pages: 2618
Language: English
Classification: Book_English
File Size: 49 MB

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INTRODUCTION.
Vaiseshika tenet that the world originates from atoms set in motion by the adrishta.-The third and fourth adhikaranas are directed against various schools of Bauddha philosophers. Adhik. III (18–27) impugns the view of the 80-called sarvâstitvavadins, or bâhyårthavâdins, who maintain the reality of an external as well as an internal world ; Adhik. IV (28-32) is directed against the vigñanavâdins, according to whom ideas are the only reality.-The last Satra of this adhikarana is treated by Râmânuga as a separate adhikarana refuting the view of the Mâdhyamikas, who teach that everything is void, i.e. that nothing whatever is real.-Adhik. V (33-36) is directed against the doctrine of the Gainas; Adhik. VI (37-41) against those philosophical schools which teach that a highest Lord is not the material but only the operative cause of the world.
The last adhikarana of the pâda (42-45) refers, according to the unanimous statement of the commentators, to the doctrine of the Bhagavatas or Pâñkarâtras. But Sankara and Râmânuga totally disagree as to the drift of the Sūtrakâra's opinion regarding that system. According to the former it is condemned like the systems previously referred to; according to the latter it is approved of.Sûtras 42 and 43, according to both commentators, raise objections against the system; Sūtra 42 being directed against the doctrine that from the highest being, called Vasudeva, there is originated Sankarshana, i.e. the gîva, on the ground that thereby those scriptural passages would be contradicted which teach the soul's eternity; and Sûtra 43 impugning the doctrine that from Sankarshana there springs Pradyumna, i. e. the manas.—The Sûtra on which the difference of interpretation turns is 44. Literally translated it runs, 'Or, on account of there being' (or, 'their being ') 'knowledge and so on, there is non-contradiction of that.'—This means, according to Sankara, 'Or, if in consequence of the existence of knowledge and so on (on the part of Sankarshana, &c. they be taken not as soul, mind, &c. but as Lords of pre-eminent knowledge, &c.), yet there is non-contradiction of that (viz. of the objection raised in Sûtra 42 against the Bhagavata doctrine).'—
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