________________
TEN PRAMEYAS BODY ETC.
117
practice of applying the designation 'indriya' not only to the five sense-organs nose, tongue etc. but also to the five bodily parts hands, feet, etc. the former being called jñānendriya (= cognitionproducing indriya), the latter karmendriya (= action-producing indriya); the point of criticism is that on this logic there will be no end to the number of indriyas.14
(3) Objects of sense-organs The aphorist says that objects of sense-organs are the qualities smell, taste, colour, touch and sound belonging to earth etc.15 Jayanta explains that smell, taste etc. are alone called 'objects of sense-organs' because they alone generate in one attachment for a life of worldly enjoyment and thus involve one in the cycle of transmigration. Really, in this connection any explanation is as good as another, but the noteworthy point is that Jayanta here gets an occasion to inform about his school's position as to which physical element possesses which of the five qualities in question; thus according to this position earth possesses the four qualities smell, taste, colour, touch, water the last three, fire the last two, air touch alone, while sky possesses sound alone. By way of clarification it is added that generally a physical element is found with some amount of other elements mingled with it but that a sense-organ is exclusively. made up of the physical element concerned. All this is broadly understandable except for the purely technical character of the concept of sky.
(4) Cognition : The aphorist says that the words 'buddhi', 'upalabdhi' and
jñāna' are synonymous."' Jayanta explains that thus are criticised the Sānkhya philosophers who attribute three different meanings to these three words;20 his point is that according to his school they all mean
cognition'. Then follows a detailed refutation of the whole Sānkhya metaphysics, a refutation we intend to examine after all the ten topics under consideration have been reviewed. This refutation over, Jayanta explains as to how cognition is conceived by his school. According to this explanation cognition is an operation of the form of apprehending an object, an operation which is over within no time; again, even if the causal aggregate producing a cognition consists of so many members like an external object, a sense-organ, a manas, a lamp, a word this cognition is a quality not of these
