Nyaya-Vaisheshika (critical and historical study)
by Aruna Rani | 1973 | 97,110 words
This essay studies Nyaya-Vaisheshika—A combination of two of the six orthodox schools of Indian philosophy. The study also discusses in detail the authors of various works and critically analyzes key concepts of Nyaya-Vaisesika. Such Indian philosophies seek the direct realization of the Atman (the self) to attain ultimate freedom and bliss....
4. Authors of Nyaya (h): Gangesa Upadhyaya (12th century)
(b) Navya Nyaya or Modern Nyaya (1) Gangesa Upadhyaya 1 In the twelfth century, Gangesa laid the foundation of a new methodology in his exclusive book "Tattvacintamani". He treated Nyaya as pure epistemology and logic, divesting it of all its metaphysical appendages. He took out the third sutra of the first ahnika of the first chapter of 1. For detailed list of the authors of Navya Nyaya, see Appendix (b).
64 Nyaya Sutra and wrote his treatise called Tattvacintamani, in four chapters, one chapter devoted to each of the four pramanas, namely, perception, inference, comparison and testimony, which became the nucleus for the study of the system only as the Premamasastra. But simply writing on pramanas only, one cannot be called a Navya Naiyayika. We know that before Gangesa, the Buddhists logicians like Dignaga and Dharmakirti, and the Jainas like Vidyananda and Devasurin, had already dealt with the problem of pramana in their works which Gangega must have seen, but what made Gangesa's the greatest intellectual giant of our country, is the particular methodology based on sharp and subtle distinctions in the connotations of logical terms, which Gangesa had adopted. Gangesa's treatment of the epistemological problems of validity of knowledge and criteria of truth anticipates the modern western theory of realism, idealism and pragmatism. His contribution to logical thought is profound and extensive. His logical discussion is not merely verbal and formal, and does not consist in heir-splitting arguments aimed at merely logical securacy of definitions. He elaborates the views and thought of Udayana, criticizes some of his views and directs logical thought in new channels. He invents technical terms which have been elaborated and complicated by his followers to give precision to logical thought, though they are made unintelligible to the uninitiated. In
65 Gangesa's work, the logic of Nyaya attains its final shape. In the words of Keith: "It has now assumed proportions through the efforts of all the best Indian brains in Navya-Nyaya, which is a world's wonder in the field of intellectual feats, though to the uninitiated it is only a vast mass of perverted ingenuity." 1 2 Ganges achievement is quite unique in the history of philosophical literature in India. There is not another scholar who had such a spectacular success through one single book, which has attracted the attention of almost all great scholars of philosophy of past and also of present to write direct and indirect commentaries on it. Moreover, the study of other sastras, such as Vyakarana, other Darsenas and even Kavya-Sahitya, etc., began to be taught throngh the same methodology and terminology propounded in Gangosa's work. In the words of Dr. Radha Krishnen: "Whatever other specialized studies a student may take up later, the preliminary course includes logic, which is the basis of all studies. Every system of Hindu thought accepts the fundamental principles of Nyaya logic and even in criticizing the Myaya system, uses the Nyaya terminology and logic. The Myaye serves as an introduction to all systematic philosophy." 1. A.B.Keith: Indian Logic and Atomism, Page 35. 2. For the detailed list of the commentaries on Tattvadintamani, see Appendix (c). 3. Dr. Radha Krishnan, Indian Philosophy, Vol. II, Page 32.