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૪૦૮
ષદર્શનની સંકલના
નથી—કારણ કે એ બંનેના કર્તા ખાસ શ્રુતિમાં પારંગત હતા. આ ઉપરાંત મહાભારતમાં—ત તરફ અતિશય ઢળેલી, અને એમાંથી ઉત્થાન પામી કરી વૈદ પ્રત્યે વળતી— આયખુદ્ધિનાં પુષ્કળ પ્રમાણેા છે.*
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* ઉપરનું લખાયા પછી મહામહેાપાધ્યાય સતીશચન્દ્ર ( કલકત્તા સંસ્કૃત કૅૉલેજના પ્રિન્સિપાલ ) નું “ ગૌતમન્યાયસૂત્ર ” નું પુસ્તક બહાર પડયું છે તેના ઉપાદ્ધાતમાં આ વિષયને લગતાં ઘણાં પ્રમાણે એ વિદ્વાને એકઠાં કરેલાં છે. એ સધળાંના અનુવાદ ન કરતાં એ ઉપાદ્ધાતને એક પૅરેગ્રાફ અને ટાંકું છુંઃ—
"This being the nature of Nyaya or logic at its early stage it was not received with favour by the orthodox community of Brahmans, who, anxious to establish an organised society, had their sole attention to the Samhitas and Brahmanas which treated of rituals, ignoring altogether the portions which have nothing to do with them The sage Jaimini in his MimamsaSutras distinctly says that the Veda having for its sole purpose the prescription of actions, those parts of it which do not serve that purpose are useless We are therefore not surprised to find Manu enjoining excommunication upon those members of the twice-born caste who disregarded the Vedas and DharmaSutras relying upon the support of the Shastra or Logic. Similarly Valmiki in his Ramayana discredits those persons of perverse intellect who indulge in the frivolities of Anviksiki, the science of Logic, regardless of the works of sacred law (DharmaShastra) which they should follow as their guide. Vyasa in Mahabharata, Santiparva, relates the doleful story if a repentant Brahmana who, addicted to Tarka-Vidya (Logic) carried on debates divorced from all faith in the Vedas and was on that account turned into a jackal in his next birth as a penalty. In another passage of the Santiparva, Vyasa was the follower of the Vedanta Philosophy against communicating their doctrine to a Naiyayika or Logician. Vyasa does not care even to review the Nyaya system in the Brahma-Sutra seeing that it has not been recognised by any worthy sage. Stories of infliction of penalties on those given to the study of Nyaya are