________________ Summary: Adhyaya III, IV 13 the Kosakara. The last three samskaras, viz., nama-kaya, padakaya and vyanjana-kaya (samskaras which impart significance to words, sentences and articulate sounds respectively) are discussed in detail in the Vritti. The Sautrantikas maintain that since these samskaras are not differeut from vak-sabda, i.e. the sound of speech produced from the atoms of sound, it is not necessary to invent such new sarskaras outside the group of Matter. The Kosakara favours this view and ridicules the Vaibhashika doctrine of the chitta-viprayukta-sanskara. The Vritti contains an answer to his arguments. It also criticises the Mimamsaka, Vaiyakarana and Vaiseshika theories of sabda. The Bhashya does not refer to the views of these three schools. The third pada comes to an end with the discussion on the viprayukta sanskaras. The fourth pada containing a discussion on hetu, pratyaya and phala is entirely lost. Adhyaya III [Karikas 150-153] The first three padas of this Adhyaya, dealing with cosmology are entirely lost. Only one topic of the dissolution (samvartani) of the univsrse is available to us. A number of controversies regarding the antara-bhara (intermediate existence between two lives) and the pratitya-samutpada are thus lost to us, as not less than thirty folios of this Adhyaya are lost. Adhyaya IV * [Karikas 154-157] The Adhyaya IV deals with the doctrine of karma. The Vritti opens the first pada witn a criticism of the isvara-karana-vada in more detail than the Bhashya. The karma is divided into its traditional three types : physical, vocal and mental. The first two are further divided as vijnapit ("manifest act) and avijnapti (ʻunmanifest act). These two Vaibhashika conceptions, rejected by the Sautrantika school, are very pointedly criticised by the Kosakara in the Bhashya. Unfortunately, the Vritti here is incomplete as several of its folios are lost.
