Chapter 4.2.6 - The Prakaranas (f): Bhasapariccheda

Bhasapariccheda by Visvanatha Nyayapamcanana Shastri Visvanatha known as pamcanana is considered to have lived in the second quarter of the 17^thcentury A.D.^[1] He wrote a commentary on the Nyayasutras and he also is the author of the famous work of Nyaya-Vaisheshika system called the Bhasapariccheda or Karikavali which includes 168 essay verses.^[2] He also composed the Gautamasutravritti at Vrndavana anun and was an adherent of the Nyaya School of Raghunatha Shiromani. The Karikavali is accompanied by the author’s own commentary called Nyayasiddhanta Muktavali meaning rows of pearls of logical truths. Muktavali is widely studied by students of Nyaya. His other works are Nyayasutravritti, Nyayatantrabodhini, Padarthatattvavaloka and Suvarnatattvavaloka.

The Bhashapariccheda is a work that consists of Karikas. It deals with seven categories, viz., dravya (substance), guna (quality), karma (action), samanya (generality), vishesha (particularity), samavaya (inherence) and abhava (non-existence). Dravya (substance) is subdivided into ksiti (earth), ap (water), teja (light), marut (air), vyoma (ether), kala (time), dik (space), atman (soul) and manas (mind). The eighth substance called atman or soul is the seat of intellect or knowledge and several other qualities. Buddhi is of two kinds: apprehension (anubhuti) and remembrance (smrti). Apprehension includes perception (pratyksha), inference (anumana), and comparison (upamana) and verbal testimony (shabda).^[3] The Nyaya doctrine of pramana represented by perception, inference, comparison and verbal testimony is incorporated in the categories of the Vaisheshika philosophy.

The Muktavali (commentary of Bhasaparicchheda) consists of five divisions, viz., Pratyakshakhanda, Anumanakhanda, Upamanakhanda, Shabdakhanda and Gunanirupana Khanda. He also discusses nine types of dravya, twenty four type of guna, five types of karma two types of samanya, vishesha, samavaya and abhava. Visvanatha treats the concept of vyapti, hetvabhasa, pakshata, upadhi, upamana, and shabda as same as Naiyayikas. Thus, Bhasapariccheda covers physics and psycho-physics of the Vaisheshikas and logic and metaphysics of the Naiyayikas.

Thus, by the tenth century A.D as a result of Nyaya-Vaisheshika amalgamation a new branch of philosophy which originated came to be known as Nyaya-Vaisheshika system. It was originated in Mithila. Shamkara Mishra’s work belongs to the Navya-Nyaya period. The metaphysical, philosophical and logical issues were identified and the exponents of the systems advanced sufficient arguments in defense of their views. At that time, logicians gave importance also to prameyas. From the 10^th century onwards there is clear evidence to show that the focus of the logicians fell on the formal aspects of pramana. They started analyzing the thought formally. So they invented some conceptual terms and techniques in the beginning and finally such an attempt gave rise to a distinct language of communication which is free from ambiguity. With the advent of Gangesha and his famous work Tattavacintamani in the latter part of the 12^th century, began a new era called Navya-Nyaya.

Footnotes and references:

[1]:

History of Indian Logic, p. 392

[2]:

Vidyavacaspati Mahamahopadhyaya and Kuppuswami Sastri, S. (1951) A premier of Indian Logic according to Annambhata’s Tarkasamgraha. The Kuppuswami Sastri Research Institute, Mylapore, Madras. Part one Pg. XL.

[3]:

History of Indian Logic, p.393.