tra on _Abhidharmakos'a karika_, V. 25). The self called
pudgala also possessed those characteristics. Knowledge was
formless and was produced along with its object by the very
same conditions (_arthasahabhasi ekasamagryadhinah_). The Sautrantikas
according to Gu@naratna held that there was no soul but
only the five skandhas. These skandhas transmigrated. The past,
the future, annihilation, dependence on cause, akas'a and pudgala
are but names (_sa@mjnamatram_), mere assertions (_pratijnamatram_),
mere limitations (_samv@rtamatram_) and mere phenomena (_vyavaharamatram_).
By pudgala they meant that which other people called eternal
and all pervasive soul. External objects are never directly
perceived but are only inferred as existing for explaining the
diversity of knowledge. Definite cognitions are valid; all
compounded things are momentary (_k@sa@nikah sarvasa@mskarah_).

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[Footnote 1: Madhavacarya's _Sarvadars'anasa@mgraha_, chapter II.
_S'astradipika_, the discussions on Pratyak@sa, Amalananda's commentary
(on _Bhamati_) _Vedantakalpataru_, p 286. "_vaibha@sikasya bahyo'rtha@h
pratyak@sa@h, sautrantikasya jnanagatakaravaicitrye@n anumeya@h_." The
nature of the inference of the Sautrantikas is shown thus by
Amalananda (1247-1260 A.D.) "_ye yasmin satyapi kadacitka@h te
tadatiriktapek@sa@h_" (those [i.e. cognitions] which in spite of certain
unvaried conditions are of unaccounted diversity must depend on other
things in addition to these, i.e. the external objects)
_Vedantakalpataru_, p. 289.]

115

The atoms of colour, taste, smell and touch, and cognition are
being destroyed every moment. The meanings of words always
imply the negations of all other things, excepting that which is
intended to be signified by that word (_anyapoha@h s'abdartha@h_).
Salvation (_mok@sa_) comes as the result of the destruction of the
process of knowledge through continual meditation that there
is no soul [Footnote ref 1].

One of the main differences between the Vibhajjavadins, Sautrantikas
and the Vaibha@sikas or the Sarvastivadins appears to
refer to the notion of time which is a subject of great interest
with Buddhist philosophy. Thus _Abhidharmakos'a_ (v. 24...)
describes the Sarvastivadins as those who maintain the universal
existence of everything past, present and future. The Vibhajjavadins
are those "who maintain that the present elements and
those among