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(1649) Soul-body-Is the soul identical with the body or different from it? That the soul and body are identical is a view of some of the Carvakas; it is known as 'tajjivatacchariravada' in early works.
(1650) Vide a Carvaka sutra quoted in the Tattopaplavasimha (p. 1)-Prthvy-ap-tejo-vayur iti tattväni; tat-samudaye sarirendriyavisaya-samjña. Another sutra of the Carvākas is 'Tebhyas caitanyam'. For a refutation of this view of the Carvākas, see Nyayasutra, pp. 301 ff; Nyayamañjarī, p. 437; Vyomavati 391; Ślokavarttika-Atmavada; Pramana-varttika, 1. 37 ff; Tattvasangraha, kā. 1857-1964; Brahmasutra Sankara Bh. 3. 3. 53; Aṣṭasahasri, p. 63 ff; Prameyakamalamartanda, 110 ff; Nyayakumudacandra, pp. 341 ff; Syadvadaratnakara, pp. 1080 ff; Nyāyāvatāra-varttika, pp. 45 ff, Dharmasangrahani, gā 36 ff.. Cf. also the Carvaka sūtra quoted in Brahma Su. Sankara Bh. 3. 3. 53 Tebhyas caitanyam madaśaktivad vijñānam caitanyavisiṣṭaḥ kayaḥ purusaḥ'.
(1657-63) Compare Prasastapādabhāṣya, p. 60 and Nyayasutra 3. 1. 1-3, 19, 22, 25.
(1160) Compare for 'agamas copapattis ca', Yogadṛṣṭisamuccaya, 101.
(1661) Pratijna is the statement of what is to be proved, 'Parvato vahniman'-e. g. Mountain is fiery. Cf. Nyayasara'Pratipipadayisaya pakṣavacanam pratijña yatha sabdo'nityah... tatra sadhyadharmavisistah pakṣaḥ- Pratijña is the first member of a syllogism. It is the statement of the subject (paksa) with the desire of proving something in respect of it; e. g. word is non-eternal (where word' is paksa and non-eternality is the sadhya to be proved. The argument of Vayubhuti in this gatha is that the pratijña is yet to be proved, whereas the hetu (linga, mark of inference) must be an established fact. Therefore a part (ekadeśa) of the pratijña cannot be adduced as a hetu.
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