Pramāṇa · Search · About · API

The Encyclopedia of Indian Philosophies v2.c16.s8: Chapter Nine

The Encyclopedia of Indian Philosophies v2.c16.s8

Language
English

Chapter Nine

v2.c16.s8.1

1. Cf., e.g., Hakuju Ui, B1048, p. 83.
2. See Ui, B1048, pp. 82ff.; also E. Frauwallner, B1049.
3. I. M. Bochenski, *Formal Logic*, (tran. Ivo Thomas, South Bend, Indiana: University of Notre Dame Press 1961), p. 432.
4. See, e.g., Satischandra Vidyabhusana, B7617.
5. As recognized by Henry N. Randle, B7692.
6. Gerald Oberhammer, B1108, p. 130.
7. See, for example, A. B. Dhruva, B250; Anantlal Thakur, B801; Oberhammer, B1108; Ui, B1048, pp. 86-89.
8. Thakur, B801, pp. 85-86.
9. Randle, B6014, pp. 164-65.
10. Ingalls, B3417, p. 33.
11. Randle, B6014, pp. 170-72.
12. Cf. Sadhu Ram, B799.
13. See Randle, B6014, pp. 170-72. See also Oberhammer, B1108, pp. 136ff.
14. Guiseppe Tucci, B1077, pp. 383-84.
15. For the details of the summary of the following exchange between Naiyāyikas and Buddhists see Randle, B6014, Chapter IV (pp. 263-303).
16. Satischandra Vidyabhusana, B7534, p. 95.
17. Vidyabhusana, B7534, p. 95.
18. Guiseppe Tucci, B484, p. 480.
19. Stcherbatsky, B1174, Vol. II, 56-60.
20. Stcherbatsky, B1174, Vol. I, 244-45.
21. Stcherbatsky, B1174, Vol. II, 58.
22. B.K. Matilal, B800, pp. 69-73.
23. Stefan Stasiak, B971.
24. Randle, B6014, p. 156.
25. Cf. Yuichi Kajiyama’s translation of Mokṣākaragupta’s *Tarkabhāṣā* (Memoirs of the Faculty of Letters, Kyoto University, No. 10, Kyoto, 1966), note 259, p. 97.
26. Yuichi Kajiyama, “On the Theory of Intrinsic Determination of Universal Concomitance in Buddhist Logic,” *Journal of Indian and Buddhist Studies*, 7.1 (1958), 34-35. This and the following pararagraph of the text follow Kajiyama’s article closely.
27. The classification goes back to Udayana’s *Ātmatattvaviveka*. See S. Bagchi, B8562, p. 151.
28. See Narendrachandra Vedantatirtha’s Introduction to B2699, p. 87.

v2.c16.s8.2

FOOTNOTES for SUMMARIES (prepared by Karl H. Potter unless otherwise indicated)

v2.c16.s8.3

1. KAṆĀDA (Footnotes 6-16 prepared by Masaaki Hattori)
1. Ui, B1048, pp. 4-5.
2. Bhimacarya Jhalakikar, B5967.
3. Cf. V. V. Sharma, B53, p. 225.
4. Ui, B1048, pp. 8-9.
5. Ui, B1048, pp. 40-64.
6. This statement is based on Jambuvijaya's edition of Candrānanda (B58). The sūtra-text commented on by Śamkaramiśra has ten chapters, each consisting of two sections, and the sūtrapāṭhas is quite different from that found in the Candrānanda version. Comparison of the sūtrapāṭhas is made on pp. 77-100 of B58.
7. The word padārtha ("category") does not occur in the sūtras.
8. In the sūtras, the word bhāva is used in the sense of sattā.
9. Later Vaiśeṣikas hold that the relation of inherence exists between (1) whole (avayavin) and parts (avayava), (2) quality (guṇa) and quality-possessor (guṇin), (3) motion (karman) and motion-possessor (kriyāvat), (4) universal (jāti) and individual (vyakti), and (5) an eternal substance (nityadravya) and ultimate particularity (antyaviśeṣa). The expression "effect and cause" does not apply to (4) and (5). Candrānanda states that "effect and cause" is a synecdoche; cf. his comment on VS VII.².29.
10. Later Vaiśeṣikas recognize 7 other attributes, namely gravity (gurutva), fluidity (dravatva), viscidity (sneha), impression (saṃskāra), merit (dharma), demerit (adharma) and sound (śabda), all of which are mentioned in the sūtras but are not listed here.
11. Substance is twofold : one possessing many substances (anekadravyaṃ dravyam) and one possessing no substance (adravyaṃ dravyam). There is no substance which possesses one substance.
12. Inference of this type (employed also in the previous section) is called pariśeṣa.
13. The Mīmāṃsaka view on sound is criticized.
14. The sūtra III.1.13 allows different interpretations. Candrānanda's interpretation has been adopted.
15. The peculiar property of color, etc., is colorness (rūpatva), etc. Cf. Candrānanda's comment on VS IV.1.9.
16. Attributes are noninherence causes (asamavāyikāraṇa), while space and time are efficient causes (nimittakāraṇa).

v2.c16.s8.4

² GAUTAMA
1. Cf. N.C. Vedantatirtha, Introduction to Vol. II, B2699, 69-82, for a thorough review of scholarly opinions, as well as an opinion of his own identifying the author of the Nyāyasūtras with Dīrghatamas of the Ṛg-Veda.

v2.c16.s8.5

2. Hermann Jacobi, B7535.
3. Satkari Mookerjee, B172, p. 150.
4. Cf. G. Jha, B5992 : 4, p. 256.
5. S.C. Vidyabhusana, B7606, pp. 155-66.
6. G. Oberhammer, in B801A.
7. Guiseppe Tucci, *Pre-Dinnāga Texts on Logic from Chinese Sources*, Gaekwad's Oriental Series, 49, (1929), xxvii.
8. Additional comments of interest concerning the author of the *Nyāyasūtras* may be found in the following: G. V. Devasthali, B6060; P. Masson-Oursel, B7674, p. 190 N. L. Sinha's Foreword to B240; Bodas' Introduction to B3910, p. 26; H.P. Sastri, B233, pp. 248-50; Dhruva, B250; N.C. Bhattacharya's Introduction to B263, D.R. Bhandarkar's Introduction to B3076; S. C. Vidyabhusana, B7617; Vidyabhusana, B7649; Ganganatha Jha's Introduction to B264 (2); B. Faddegon, B2603, pp. 46-47; H. N. Randle, B6014, p. 7.
9. There is little point in trying to translate Gautama's term *avyapadeśya* in the light of the differences of opinion found among the commentators as to what it means. See the commentaries on this *sūtra* by Vātsyāyana, Uddyotakara, Vācaspati, etc.
10. Again, these terms are left untranslated because they are differently understood by later writers.
11. It is unclear who is the opponent (*pūrvapakṣin*) and who is the proponent (*siddhāntin*) here.
12. It is doubtful who is the opponent and who is the proponent here; I give one reconstruction.
13. IV.1.21 is ambiguous.
14. This text's interpretation is dubious.
15. For a detailed summary of all 24 kinds, see the summary of *Nyāyabhāṣya*, pp. 272-274.

v2.c16.s8.6

³ VĀKYAKĀRA, 4. KAṬANDIKĀRA
1. Anantlal Thakur, Introduction to B58, pp. 11-12.

v2.c16.s8.7

² Thakur, B58, p. 13.

v2.c16.s8.8

³ S. Kuppuswami Sastri, "Rāvaṇa Bhāṣya," *Journal of Oriental Research* 3, (1929), 1-5.

v2.c16.s8.9

⁴ Thakur, B58, p. 13.

v2.c16.s8.10

⁵ VĀTSYĀYANA
1. Cf. G. Jha, B5992: 4, p. 261.

v2.c16.s8.11

² S. C. Vidyabhusana, B7606, pp. 155-66.

v2.c16.s8.12

³ Cf. Sadhu Ram, B799, p. 24.

v2.c16.s8.13

⁴ D. Gurumurti, Introduction to B2980, p. xxvi.

v2.c16.s8.14

⁵ Ingalls, B6100.

v2.c16.s8.15

⁶ G. Oberhammer, B801A.

v2.c16.s8.16

⁷ E. Windisch, B795.

v2.c16.s8.17

⁸ Paranjpe, B270.

v2.c16.s8.18

⁹ G. Jha, Introduction to B264 (2).

v2.c16.s8.19

¹⁰ Randle, B6014, pp. 21-22. Other informative secondary literature on Vātsyāyana and his commentary include: E. Frauwallner, B8590, p. 22, S. C. Vidyabhusana, B796, p. 87; Anantlal Thakur, B801, p. 82; H. Ui, B1048, p. 16; N. C. Vedantatirtha, Introduction to B2699 (2).

v2.c16.s8.20

11. There is some question about the status of parts of this section. Some of it has been argued to be sūtra or portions of a lost Vārttika. See E. Windisch, B795, and Randle, B6014, pp. 21-22 contra Windisch.

v2.c16.s8.21

12. But this argument may be an opponent's contention.

v2.c16.s8.22

13. Vātsyāyana's discussion of wholes begins here, though the sūtra is concerned with distinguishing perception from inference.

v2.c16.s8.23

14. I take this argument as Vātsyāyana's. Uddyotakara takes it as an opponent's view.

v2.c16.s8.24

15. Whether this is a separate topic is a matter of dispute. Also, it is, dubious who the opponent is in this section.

Cites (4)