________________ Introduction but as Yasomitra points out, does not approve of these distinctions. He further identifies svabhava-vikalpa with vitarka. According to the Vaibhashikas, this svabhava-vikalpa alone is found in the five kinds of sense consciousness. These therefore, are treated as avikalpaka or not having any active senation. (Karias 21-34] The Kosakara, in dealing with this topic, leaves out many details which are only to be found in Vritti. The Vtitti here has 14 karikas (21-34 dealing with the various kinds of vikalpa obtained in various states of mind, and the possibility of memory (smtiti) in the absence of a permanent entity or soul. [Karika 44] The fourth pada opens with a long criticism of the Kosakara's views on the theory of cognition. The controversy relates to the process of cognition, i. e. whether it is the conciousness or the organ of sense that comprehends the object. The Vtitti takes up the Kasmira-Vaibhashika viewpoint, following an agama passage, that it is primarily the sense organ that comprehends and not the consciousness. The Vritti closes this controversy with a severe condemnation of the Kosakara for his ignorance of the Abhidharma and for his leanings towards the Mahayana (Vijnanavada). [Karikas 57-70] At the end of this pada we find a very bold line indicting the Kosakara for his omission of an important topic. It reads : "Now this topic, constituting the essence of the Abhidharma, forgotten by the Kosakara, should be explained." The Vpitti in 14 karikas (58-71) gives various details about the cessation of dhatus through various stages of the anasravamarga. Adhyaya II . [Karikas 72-77] The second Adhyaya deals with the division of the dharmas into 22 indriyas. By indriya is meant aisvarya (supremacy). The twenty-two indriyas have supremacy over their respective functions. The Vlitti quotes a passage containing the view of the paurana-acharyas (which 1. Saku. p. 64.
