5. The Syncretic School (Nyaya and Vaisesika)

The Syncretic School of Nyaya is a later development of the Nyaya philosophy into the form of a synthesis or an amalgamation between the Nyaya and the Vaisesika systems. As we have seen, the Nyaya, although a metaphysical school, was chiefly concerned with the methods of debate and syllogism and the Vaisesika system formulated its ontological structure on the basis of the six categories. into one, The syncretic writers combined the two schools recognized perception, inference, analogy and testimony as pramanas like Nyaya and accepted the ontological structure of the Vaisesika system. 1. D.C. Bhattacarya, History of Navya Nyaya in Mithila, Page 197.

71 Although the Nyaya and the Vaisesika were separate in their origin and in their early development, but a link between the two schools seems to have been existed from the 1 very beginning. In Mahabharta, Narda is mentioned as Proficient in the Nyaya; and although the Vaisesika is not named, the subjects of Narda's proficiency, besides those of the Nyaya proper, include such topics as unity, plurality, conjunction and inherence which belong to the wiscsika school. It means that these terms were regarded as included in the Nyaya. There are good meny Sutres in the Nyaya, specially relating to physical theories, which appear to have been borrowed from the Vaisesike Sutras. On the other hand, there are some Sutres in the latter which seem to have been suggested by the Nyaya-Sutras. 2 There are some Sutras in the Vaisesika which have not been explained by Prasastapada--a fact which clearly indicates that they did not exist in his time. The fact 1. Mahabharta, Sabhaparva, Ch. 5.3, quoted in History of Indian Logic by S.C. Vidya Bhosan on Page 43. 2. H. Ui in his Vaisesika Philosophy pointed out the following examples where the Nyaya Sutras are based on Vaisesika Sutra Nyaya Sutra 3.1.36 - Vaisesika Sutra 4.1.8* Nyaya Sutra 2.1.54 - Vaisesika Sutra 7.2.20 3. Bodas in his Introduction to Tarkasamgraha thinks that Vaisesika Sutra 3.2.4 is clearly an amplificiation on the Nyayasutre 1.1.10. 4. Bodas, Introduction to Tarksangraha, Page 29,

72 1 that some of those interpolated sutras of the Vaisesika were composed under the influence of the Nyaya Sutras, indicates the syncretic spirit existing in two schools. Deva, the successor and disciple of Nagarjuna, has given many Vaisesika theories which he has quoted from the Nyaya sutras, of course without mentioning the latter. The same spirit of alliance continues and further develops at the time of Vatsyayana who regards the Vaisesika as an allied system. For instance, he says that the manas should be regarded as one of the senses in accordance with the theory of the other system (the Vaise sika). ord an 2 The two schools are technically said to be samenatantra, 1.e., 3 allied systems. Further more, Vatsyayana has approvingly quoted the six categories of the Valgesika school. In Uddyotakara the practice of introducing the Vaise sike ideas and phraseology into the Nyaya seems to have been carried further. In the writings of Vacaspati Misra, the process of developing the Nyaya position in collaboration with the Vaige sika ideology is in full-swing. Indian tradition 1. H.Ui, Vaisesika Philosophy, Pages 53-5% 2. Vatsyayana, Nyaya-Bhasya, 1.1.4. 29. 3. Gautama, Nyaya-Sutra, '1.1.29. 4. Vatsyayana, Nyaya Bhasya, 1.1.9. 5. Phrases like Smuktasmavaya or Samukt asam vet a Semavaya used by Uddyotakara in his Nyaya Vartika 1.1.4, in naming the six kinds of sense-object contact clearly belong to the Vaise siks System.

73 regards Udayana as the first writer who conceived the idea of formally combining the two systems. Sridhara gives to his Vaigesika work, the title of Nyaya Kandli which indicates that the two schools were so much allied that the work of one ay stem could bear in its title the name of the other system. It is thus clear that the two schools had a close connection from the very beginning. very beginning. In the course of their development, they came closer and closer till they were malgamated into a single syncretic system. In fact, the Nyaya and the Vaise sika philosophies supplemented each other in respect of their subjects and styles. Hence the two philosophies were called Smanatantra or allied systems. In the syncretic school, manuals were written in different styles. There are some who though primarily belonging to the Nyaya, entirely absorbed the six or seven Vaisepika. categories of the Vaise pika. In others, the Nyaya categories of promana in its developed form were actually absorbed in the treatises on Vaisosika philosophy. Some treatises dealt with some topics of Nyaya and some topics of Vaiso sika independently. As instances of Nyaya absorbing the Vaisesika categories, we may cite the cases of Tarkikarakna of Varadaraja and Tarkabhasa by Kesava Miara. Varadaraja who deals with all the sixteen categories of Nyaya, includes in the second category, viz., prameya, not only the twelve objects of Nyaya,

74 such as Itme, etc., but also the six categories of the Vaisosika, such as dravya, guna, etc. Kesava Midra on other hand brings the six categories of the Vaidesika under 'artha' which is one of the twelve objects included in the second Nyaya category, 1.0., Prameya. This can be depicted as follows:- (1) According to Tarld karakse by Varadaraja Padartha 1. Pramana,2. Prameya, 3. Samsaya, 4. Prayojana, 5. Distanta 6. Siddhanta, 7. Avayava, 8. Tarka 9. Nirnaya, 10. Vada, 11. Jalpa, 12. Vitanda, 13. Hetvabhasa, 14. Chala, 15. Jati, 16. Nigrahasthana Twelve Objects of Nyaya (1) Soul (11) Body (111) Sense -organs (iv) Objects (v) Apprehension (vi) Mind (vii) Activity (viii) Defects (ix) Rebirth (x) Fruition (xi) pain; and (xii) Release 2. Six Categories of the Vaisesika (1) Substance (11) Quality (111) Action (iv) Generality ((v) Particularity; and (vi) Inherence

(11) According to Tarkabhasa by Kesava Miara Padartha 75 1. Pramana, 2. Prameya, 3. Samsaya, 4. Prayojana, 5. Drstanta, 40 Prayvayeva, 6. Siddhanta, 7. Avayava, 8. Tarka 9. Nirnaya, 10. Vada, 11. Jalpa, 12. Vitanda, 13. Hetvabhasa, 14. Chala 15. Jati, 16. Nigrahasthan 11. Atman, 2. Jarira, 3. Indriya, 4. Artha, 5. Buddhi, 6. Menas 7. Pravrtti 8. Dosa 9. Pretyabhave 10. Phola 11. Duhkha; and 12. Apavarga 1 1. Dravaya, 2. Guna, 3. Karm, 4. Semanya, 5. Visesa 6. Samavaya

1 76 On the other hand, there appeared numerous treatises on the Vaidesika philosophy which incorporated in them the Nyaya category of Pramana. In some of the treatises, the Nyaya categories of Pramana was included in the Vaisesika category of guna, while others brought it under Atma, which was included in the category of dravya. Some writers kept the categories of Vaidesika separate from the Nyaya category of Pramana, but they made them the subjects of distinct chapters of one and the same treatise. Vallabhacarya in his Nyayalilavati, includes the Wyaya category of Pramana in the Vaidesika category of guna, which is as follows:Padartha 11. 1. Dravya 2. Guna, 3. Karma, 4. Samanya, 5. Visesa 6. Semavaya | Buddhi, etc. etc. Vidya Pratyaksa Avidya Anumana Doctrine of Pramana

1 77 Similarly, Annem Bhatta's Tarka Samgraha deals with seven categories, vize, substance, quality, action, generality, particularity, inherence and non-existence. Quality is of twenty-four kinds of which Buddhi (intellect) is one. It is of two kinds--experience (anubhava) and smrti (recollection). Anubhava may be right or wrong. Right ambhava is of four kinds, viz., perception, inference, analogy and testimony. Thus, the four premanas are included under Buddhi which is one of twenty-four types of qualities. This can be shown as under: Padartha 1 1.Dravya,2.Guna,3. Karma,4. Samanya,5. Visosa 6.Samavaya, 7. Abhava (1) Rupa Rupa ... (12) Buddhi Anubhava (24) Adharma Smrti Wrong (Aprama) Right(Prama 1.Pratyaksa,2. Anumiti,3.Upamiti,4. Sabda Pramanas 1. For the detailed list of commentaries on Tarkasangra ha, See Appendix (d).

78 Visvanath Nyayapaneanana was the author of Vaisesika treatise called Bhata Pariccheda and of a commentary on the sam called Siddhanta Muktavali. The Bhasapariecheda deals with seven categories, viz., drawya, guna, karma, samanya, videsa, samvaya and abhava. Dravya is sub-divided into nine, i.e., earth, water, light, air, ether, time, space, soul and mind. The eighth substanes called soul is the seat of intellect (Buddhi) and several other qualities. Buddhi is of two kinds: anubhuti and smrti. Anubhuti includes perception, inference, comparison and verbal testimony. Thus, the Nyaya doctrine of pramana is incorporated in the categories of the Vaiassika philosophy. This process as followed by Visvanatha is as follows: Padartha 1. Dravya 2.Guna,3.Karma,4, Samanya,5.Visesa,6. Samevaya, 7. bhava 1.Ksiti ,,2.ap,3. tojas, 4. marut, 5.vyoma, 6. kala,7.dik,8.atman, 9.manas Anubhuti 1 Pratyaksa, anumana, upamana,sabda མ་ཚང་བ་་་ Nyaya Category of Pramana Smrti

79 From the above picture, we see that in Nyaya. Siddhanta Muktavali, pramanas assume an important position. Here the pramanas, instead of being treated under gunas which is the usual way of Vaisesika manuals, are dealt with under atman and a separate chapter is devoted to each of the four promanas. After the treatment of the four pramanas, the qualities are dealt with; and strangely enough, a part of epistemology (i.e., topics like illusion, doubt, validity of knowledge, etc.) is treated under guna (buddhi) according to the usual vaiaesika scheme ● In the Tarkamrta of Jagadisa, the seven categories of the Vaisesika and the four pramanas of the Nyaya have been combined in an ingenious and reasonable manner. This treatise has been divided into two parts. In the first part called "Visaya-Kanda", the seven categories of Vaisesikas have been enumerated. The second part of Tarkamrta, called "Jnana Kanda", Jagadisa treats of right knowledge (prama) which is derived through four means called perception, inference, comparison and verbal testimony. A scheme of combination of the Vaisesika and Nyaya categories is given below:-

Tarkamrta Visayakanda Dravya, guna,karma,samanya,visesa samavaya, abhava Juanakanda 80 Pratyaksa, anumana,upamana,sabda Vaisesika combined with Nyaya Similarly, in the Tarkakaumdi by Laugaksi Bhaskara, the doctrine of pramana, which forms the main subject of the Nyaya philosophy, is amalgamated with the doctrine of seven categories forming the subject matter of Vaidesika philosophy. Thus, in the manuals of the syncretic school, whether primarily belonging to the Nyaya or to the Vaisesika school,

81 all the topics of the Nyaya-Valsesika philosophy, are treated. In the words of Dr. D.J. Shastri: "The syncretic Nyaya Vaidesika School occupies a unique position in the development of Indian philosophical thought. The terminology of this school has played an important role in giving shape in Indian philosophical thinking in general. A preliminary study of a Nyaya-Vaiaesika manual like TarkaSangraha or Nyaya Siddhanta-Muktavali is considered essential for introduction to any other system of Indian philosophy. Nyaya phraseology, and to some extent even ideology, seems to have influenced all other schools." 1 1. D.N.Shastri, Critique of Indian Realism, Page 9.