Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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the orthodox schools agree in relying on the Vedas as the highest and the most infallible authority, they are opposed to each other, so far as the question of their nature is concerned. The two schools of Mimansa maintain that the Vedas are (i) eternal and (ii) selfexistent. Kapila, on the other hand, contends that "the Vedas are not eternal because it is said that they were produced." (45, Parapaksha-nirjayadhyaya, Sankhya-Sutras). The thinkers of the Sankhya school are, however, unwilling to dispute the other dogma of the Mimansaka school, that the Vedas are self-existent i.c., not made by any being (Vide Sankhya-Sutras, 46-50 Parapakshanirjayadhyaya). The next application of rationalism to the Mimansaka orthodoxy was made by Kanada who proceeds to show that the Vedas bear evidences of being made (by an intelligent Being). (Vide Vaiseshika-Sutra, 6-1-1:4). So, the Mimansaka position is finally undermined. According to it, the Vedas are eternal and Self-existent. The philosophers of the Sankhya school contend that they are not eternal, although self-existent. Finally, the Nyaya and the Vaiseshikaschools maintain that the Vedas are neither eternal nor self-existent. The one dogma which, however, is shared in common by all the orthodox systems, is that the Vedas are infallible.