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cause to effect), sesavat (from effect to cause) and samanyatodṛṣṭa. This classification gradually went out of vogue. See Samkhya Ka. 6. For the history of these vide Pramana-Mimamsa-Notes, p. 139 (by Pandit Sukhlaljee) and Nyayavataravārtikavṛtti, Introduction, p. 71 (Pt. Malavania). See also 'Pre-Dinnaga Buddhist Texts on Logic from Chinese Sources-Tucci (GOS), Introduction, pp. 17-18.
Agama- -see Nyaya-sutra 1.1.8.
Brh. Up, 24.12. Sankara has explained this passage in accordance with his own view of the Absolute Brahman from which everything arises and into which it is merged, like waves, foam, etc. merging into water, the original entity. The Carvakas quote this passage as countenancing their own view. The Naiyayikas regard this passage as the prima-facie view (purva-paksa) of the Upanisads and interpret it in the manner of Indrabhuti. See Yad vijñānaghanadi-vedavacanam tad purva pakse sthitam; paurva paryavimarśaśunyahṛdayaiḥ sortho grhitas tada. Nyaya - mañjarī, p. 472.
Rupa-All matter is called rupa in the Buddhist viewEarth, water, fire, air and everything that can be accounted for by these. See Abhidhammattha-sangaha, 6. Rupa is not pudgala (soul) This has been discussed in Samyutta Nikaya-12.70.32-37; Digha-Nikaya-Mahanidana sutta 15, Majjhima Nikaya, Chakkaka Sutta 148. One after the other all known things are stated not to be soul.
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Pudgala Soul in Bauddha works. See Puggala-paññatti, where the different types of souls are described. Pudgala means matter in Jaina terminology. See Sparsa-rasa-gandha-varṇavantaḥ pudgalah .23. ... Anavaḥ skandhas ca. (atomic or aggregates) 25.Tattvärtha sutra, 5). But we find 'pudgala' used in the sense of 'soul' in the Bhagavati Sü. (8.3.20.2).
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The text in the Chandogya Up. 8.12.1 is 'Maghavan martyam va idam sariram attam mṛtyunā tad asyāśarīrasya"tmano'dhiṣṭhānam atto vai sasariral priyapriyabhyam na vai sasarirasya sataḥ priyapriyayor apahatir asty asarīraṁ vāva
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