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238
SOTRAKRITÂNGA.
the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15)
'These (six substances) do not perish neither (without nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature?' (16)
Some fools 2 say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical 3 with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17)
The Gânayas 4 say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul?). (18)
(All these heretics say): “Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.' (19) ? Niyatîbhâvam âgayâ. Niyatî is explained by nityabhava.
2 Viz, the Bauddhas. The five skandhas are explained in the conmentary as follows: 1. rûpaskandha, or substances and their qualities; 2. vêdanâskandha, feelings, as pleasure and pain; 3. vigñanaskandha, perceptions of the qualities of things; 4. samgñâ skandha, perception and knowledge of things; 5. samskâraskandha, merit and demerit.
3 Identical, i.e. a product of the elements as the Kârvâkas maintain.
• Gânaya, which is explained in the Dipikâ by gñânaka = panditammanya, denotes the Bauddhas. I think that the word may be derived from yâna vehicle,' which the Buddhist used to designate the two sections of the church, viz. the Hînayâna and Mahâyâna schools. The commentator quotes a various reading: âvarê for gânayâ, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. Silânka comments on the reading avvarê first, and then on gânaya.
