Indian Antiquary Vol 44

SR No.: 032536
Original Sutra Author: N/A
Author: Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 424
Language: English
Classification: Book_English
File Size: 17 MB

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82
THE INDIAN ANTIQUARY
(APRIL, 1915
VATSYAYANA, AUTHOR OF THE NYAYABHASYA. BY Mahamahopadhyaya SATIS CHANDRA VIDYABHUSANA, M. A., PE.D., M.R.A.S., F.A.S.B.
Vâtsy&yana procedod Dignaga. 110 Vâtsyâyana, author of the Nyâyabhâsya, must have flourished before Dignâge as the latter oriticises him. Vâteyâyana observes -
Manasaica indriyabháván-na vacyam laksanántaraniti. Tantrantarasamácaráccaitat pratyetavyamiti paramatamapratisiddham anumatamiti ai tantrayuktih. (Nyayabhâsya 1-1-4).
“A different definition (of perception) is not given since the mind is a sense organ. This is to be deduced from the declaration of another system (the Vaisesika which acknowledges the mind to be a sense-organ); and it is an axiom of philosophy that if I do not oppose a theory of my opponent, it is to be understood that I accept it'”
Dignaga criticises the above observation in a verse of the Pramanasamuccaya, the Tibetan version of which is quoted below :
Bde-sogs gehal-bya min-pa-ham Dwai-po gshan yod yid-dwai-po Bkag-pa-med-phyir thob-co-na
Dwai-po gshan-gyi sgra-don-med (The Tibetan version of Pramanasamuccaya called Tshad-ma-kun-las-btus-pa, Chap. 1, contained in Tangyur, Mdo, volume Co). The original Sanskrit text of the verse is quoted by Vacaspati Misra thus -
Na sukhâdi prameyam va Mano vâstindriyântaram Anigedhadupattam oeten
Anyendriya-rutam vrtha. Il (Pramanasamuccaya, Vâcaspati Mtóra in his Nyayapártika-tât paryatika 1-1-4). “Pleasure eto. are not a distinct object of Knowledge ; nor is the mind a separate sense-organ; if non-opposition signified acceptance it was useless to enumerate other sense-organs".
Vatsyayana preceded perhaps Vasubandhu too. Vasubandhu, a Buddhist logician, controverts the theory of syllogism as expounded in the Nyayasútra by maintaining that a syllogism consists of two parts (avayava), viz. a proposition (pratijna) and a reason (hetu) and that the example (udaharana) does not form & necessary part of it. Udyotakara, author of the Nyayavârtika, while defending the Nyayasútra from this attack of Vasubandhu refers to the Buddhist logician by the term "anye" (others) thus -
Siddho distanta ityanye (Nyayavartika 1-1-37) "Others say that the example is superfluous".
Vâcampati Mibra in his Nyayavārtika Tatparyatika says that the term "anye” refers to Vasubandhu whose view he quotes as follows >