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Contribution of Jaina Writers etc.
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The commentator Silānka attributes this view to Ātmadvaitavādins. It clearly refers to one of the Upanişadic views.
कुव्वं च कारयं चेव, सव्वं कुव्वं न विज्जइ ।
एवं अकारओ अप्पा एवं ते उ पगभिआ ॥ सू. १-१-१-१३
Some venture to say that the soul neither does any act himself nor does it do so through any agency. Thus he is non-door or Akartā.
Sīlānka states that this is the view of Sankhyas who believe that the soul is merely the witness of the act and not the agent.
Similarly he also attributes the view of Ātmaşaşthavāda referred to in verse No. 15 to Sānkhyas, who accept the authority of Vedas, and to Saivadhikārins.
Ātmaşaşthavādins accept the existence of independent soul besides the five elements, viz. earth, water, fire, air and sky. The soul is eternal and independent. It is not born of the five elements as held by Cārvāka. The commentator Harşakula mentions Vaišeşikas as the Ātmaşaşthavādins. However the existing systems of Sankhya and Vaišeşika accept more than these six elements. It seems that probably this view may refer to the older schools of Sāňkhya and Vaišeşika types.
'चे खंधे वयंतेगे बाला उ खण जोइणो।
STUOTT STOOOTT UTATE 1 2 3ÈT II 7. 8-8-8-819
Some ignorant people say that there are merely five Skandhas having momentary existence. There is nothing like soul either different from these five Skandhas or produced from these Skandhas. There is no soul either born of some cause or born without any cause.
Silānka attributes this view to Bauddhas. Similarly he also attributes the view referred to in the verse No. 18 to another school of Bauddhas. This view holds that this world consists of four Dhātus, viz. earth, water, fire and air.
"Similarly regarding the creation of the world the Sut. refers to Távarakiraņavāda and Prakstikāraṇavāda in the following verse :
ईसरेण कडे लोए पहाणाइ तहावरे।
oftarafta mara yag: Huferg 1 7. 8-8-3
According to Silāňka, these Isvarakāraņavādins are Naiyāyikas and Vaiseşikas while Pradhāna is held as the cause of this world by the Sankhyas.
