Indian Philosophy v2.c24.s2.45

v2.c24.s2.45

the orthodox view of the Nyāya in his *Nyāyavārttikatātparyaṭīkā*. He also wrote smaller works on the Nyāya called *Nyāyasūcinibandha* and *Nyāyasūtroddhāra*.¹ He is a versatile genius, and has written authoritative works on other systems of thought, as the *Bhāmatī* on the Advaita Vedānta and the *Sāṃkhyatattvakaumudī* on the Sāṃkhya. He is therefore styled Sarvatantrasvatantra or Ṣaḍdarśanīvallabha. Udayana's (A.D. 984) *Tātparyapariśuddhi* is a valuable commentary on Vācaspati's work. His *Ātmatattvaviveka* is a defence of the permanent soul and a criticism of the Buddhist thinkers Āryakīrti and others. His *Kusumāñjali* is the first systematic account of the theism of the Nyāya.² His other works are *Kiraṇāvali* and *Nyāya-pariśiṣṭa*. Jayanta's *Nyāyamañjarī* is an independent commentary on the *Nyāya Sūtra*. Jayanta, who quotes Vācaspati, and is quoted by Ratnaprabhā and Devasūri, belongs to the tenth century.³ Bhāsarvajña's *Nyāyasāra* is, as its name implies, a survey of the Nyāya philosophy. He admits the three proofs of perception, inference and verbal testimony, and rejects comparison as an independent means of proof. He is a Śaivite, perhaps of the Kashmir sect, and belongs to the tenth century A.D. Vardhamāna's *Nyāyanibandhaprakāśa* (A.D. 1225) is a commentary on Udayana's *Nyāyatātparyapariśuddhi*, though it incorporates the views of Gaṅgeśa, the father of Vardhamāna and the founder of the modern school. Rucidatta's *Makaranda* (A.D. 1275) develops Vardhamāna's views.