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ભારતીય તત્વજ્ઞાન se. qui eis?ftu( S. 21. 98241-LaR(474 uzail ell €47513, 4..3 तदिति हिरण्यगर्भपरामर्शः, हिरण्यं रेतोऽस्येति कृत्वा भगवान् महेश्वर एवोच्यते ।
Shqia, 8.8.7 90. A History of Indian Philosophy, Vol. I, Cambridge, 1957, p.
282 fn. 3 99. Erich Frauwallner's Posthumous Essays, translated from German
by Jayandra Soni, Pub. Aditya Prakashan, Delhi, 1994, pp. 37-38 12. A History of Indian Philosophy, Dasgupta, Vol I, p. 288, fn. 1
3.yt, y. 29-RCC ७४. बुद्धिपूर्वा वाक्यकृतिदे। वै० सू० ६.१.१ 194. A History of Indian Philosophy, Dasgupta, Vol I, p. 234. 95.278, 4.237 194. "The sūtras (=Vaiseșikasūtras) do not as yet recognise the
concept of God, nor even Candramati's Dasapadarthasāstram. And in his Nyāyavārttikam Uddyotakara still deals with the Vaiseșika polemic against Isvara.... That it was still known at that time that this was a later interpolation into the old system, is evident from the polemic in the commentary to the Sänkhyakārikā called Yuktidīpikā, which belongs more or less to the same period. After showing in detail that the author of the Vaiseșika Satras does not recognise Isvara, the author concludes with the words : evam kāņādānām Isvaro'stiti pāśupatopajñam etat. According to him, then, the doctrine of the supreme God was introduced into the system by Siva
devotees." Erich Frauwallner's Posthumous Essays, p. 36. ૭૮.વાયસૂત્રમાં જુદા જુદા સ્તરો છે. સૌથી પ્રાચીન સ્તરનો કાળ આશરે ઈ.સ. પૂર્વ
૩૦૦ છે અને સૌથી છેલ્લા સ્તરનો કાળ આકારે ઈ.સ. ૪૦૦ છે. અત્યારે ઉપલબ્ધ
ન્યાયસૂત્રનો મોટો ભાગ આશરે ઈ.સ. ૪૦૦ના સમયનો છે. 96. Outlines of Indian Philosophy, M. Hiriyanna, p. 242 co. “Human Effort Versus God's Effort in the early Nyaya (NS
4.1.19-21)' by Prof. Daniel H: H. Ingalls, Dr. S. K. Belvalkar Felicitation Volume, Motilal Banarasidass, Varanasi, 1957,
p. 232. (1.28th, Y. 234
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