Paksilasvamins Introduction To His Nyayabhasyam

SR No.: 269261
Original Sutra Author: N/A
Author: Gerhard Oberhammer
Publisher: Gerhard Oberhammer
Total Pages: 21
Language: English
Classification: Article
File Size: 2 MB

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310
ASIAN STUDIES
only on Adhyātma doctrine."22 If we bear in mind that Paksilasvāmin did characterize his system as Adhyātma doctrine, then here cannot be denied that the Nyāya is an Adhyatma doctrine, but only that it is a mere Adhyātma doctrine like the Upanişads. Just because it is an Adhyātma doctrine, it requires specific topics like the categories "doubt," etc. for being a science of its own. : Thus, Paksilasvāmin marks for us that stage in the history of the Nyāya where the trend of its development, starting from a pure Vada doctrine, is transformed into a clear and conscious form of Adhyātma doctrine. It is true that already, at the beginning of this development, when NS I, 1, 1 had introduced the oldest work of the school, the system of concepts handed down in the old Vada tradition had been changed into a philosophical system. Yet, in spite of this change, the topics of the Vada tradition still remained the most extensive and the most emphasized part of the system: "From the knowledge of the truth about the means of knowledge, object of recognition, doubt, purpose, example, theory, syllogism methodical consideration, decision, discussion, debate, wrangling, fallacious reason, quibbling false rejoinder and reason of defeat, proceeds the attainment of the highest good."23
In this introductory Sutram an attempt is in fact made to integrate the system of Vada topics into the liberation-doctrine of an old cosmological school, though in a most superficial and external manner; for it is only the second. Sūtram which brings this liberation-doctrine to the forefront. But in doing so, it neglects completely the topics of the Vada doctrine: "Liberation follows therefrom, that pain, birth, activity, defect and false knowledge cease, each (member of the series) ceasing at the cessation of that which immediately precedes it".24 Regarding the question on how the contents of these two Sūtras are to be combined, or what necessary role the Vada topics of NS I, 1, 1, have to play in this system of liberation, we are completely kept in the dark. Paksilasvamin, on the contrary, has with full consciousness emphasized the aspect and importance of the Nyāya philosophy, as liberation-doctrine restricting the basic thought of NS I, 1, 1 to the idea that it is only the knowledge of the Prameya like Atmā etc. which brings about liberation, and not that of the dialectical categories: "Happiness, indeed, is attained through the truth about the Prameya (objects
22 Nbh., 3, 5-8. 23 NS, I, 1, 1 24 NS, I, 1, 2.