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142
ĀPTA-MĪMĀSĀ
and the objects perceived by the senses are called bhautika. The vijñānaskandha comprises the series of selfcognition and in addition the knowledge interminate and indeterminate, of external things. The vedanāskandha comprises pleasure, pain etc. The sañjñāskandha comprises the cogntion of things by their names. The samskäraskandha comprises passion, aversion etc. The vijñānaskandha is chitta, the other skandhas are chaitta.
The Buddhists accept that pratyaksa is knowledge of itself of all chittas and chaittas. So they admit that whenever there is knowledge of a substance by itself, it is pratyakşa. In that case there cannot be any fallacy as everything will become pratyakşa, because all knowledge from its own illumination will become pramāņa. Pramāņa and its fallacy can only exist in connection with the external objects.
जीवशब्दः सबाह्यार्थः संज्ञात्वाद्धेतुशब्दवत्। hru HH FIT97 Re: Re: yollana 1184|| jiva-sabdaḥ sabāhyārthaḥ sañjñātvāddhetu-sabda
vat, māyādibhrānti-sañjñāścha māyādyaiḥ svaiḥ
pramoktivat.
81. The word Jiva is connected with its external object, because it has a name like the word hetu. The names denoting delusion like illusion etc. (are also connected) with their own illusory (objects) as the words of pramāna (express their own meaning).
COMMENTARY
This verse is in reply to the argument of those who say that jīva is non-existent. We say that the existence of jīva can be established by proof. A word has three connections: an external object, form like that of a pitcher etc., and knowledge of its meaning. So because jīva bears
