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102
THE INDIAN ANTIQUARY
[ APRIL, 1918
Thus the composition of the Kautilyam must be placed about 300 B.C., so long as no proof is brought forward to show that it is an old forgery.
Kautilya treats in the first Adhikarana (Vidyâsamuddeśa ) of the four branches of learning (Vidyâs) :- învik iki, Philosophy ; 2 Trayi, Theology; 3 Vârttâ, Science of Industries, and 4 Dandaniti, State-craft. The second Adhyâya gives the views of different authorities regarding the number of the Vidyâs ( the Mânavas accept three (2-4 ], the Bárhaspatyas two [3 & 4), the Aušanasas only one [4]), and then explains that under Philosophy are to be understood Sankhya, Yoga and Lokåyata (Sâmkhyam Yogo Lokayatam cety ânviksiki).
Then the text continues :
dharmadharmau trayyâm), arthanarthau vârttâyâm, nayanayau dandanityâm, balabale cai 'tâsâm hetubhir anvik amâna lokasyo 'pakaroti, vyasane' bhyudaye ca buddhim avasthậpayati, prajñâvâkyakriyavaisâradyam ca karoti :
pradipas sarvavidyânâm upayas sarvakarmanam !
Asrayas sarvadharmgnêm śaśvad Anviksiki matâ il "In as much as philosophy examines (religious) merit and demerit in Theology, profit and loss in the Science of Industries, right and wrong policies in State-craft, and also discusses, with reasons, the relative importance of these (three sciences), it serves mankind, gives correct insight into prosperity and adversity and lends sharpness of intellect and cleverness in business and speech :
Philosophy has always been considered to be the lamp of all the sciences, a means of performing all the works, and the support of all the duties."
According to Kautilya the essence of philosophy lies in systematic investigation and logical demonstration; in his judgement these conditions are satisfied only (ili) by Sankhya Yoga, and Lokayata.
Now it will be of interest to place by the side of the above remark of Kautilya concerning the essence of anviksiki, Vateyâyana's exposition of the same subject as given in Nydya-Bhasya (I, 1, 1). I shall give here the passage, together with a few comments by Uddyotakara (6th century A.D.) on the same in his Vârttika. The occasion for the exposition of this subject in the Nyaya-bhashya is the question why in the Nyaya-Sutra sixteen categories, praman, prameya, saysaya, etc., should be introduced when samjaya and the rest are included in the first two, viz. :"the means of knowledge" and the "right knowledge." Vâtsyayana admits it and then continues : imås tu chatasro vidyâh prithak prasthânâh prânabhritâm anugrabâyo 'padisyante, yâsâm caturthi 'iyam ânyiksiki nyayavi dya: “But these (i.e., the well-known ) sciences, of which this philosophy or the science o Nyâya is one, 7 are taught for the benefit of men, in so far as each of them has its speciai subject.” On this Uddyotakara comments: catasra imâ vidya bhavanti, taś ca prithakprasthânâh: agnihotrahavanâdiprasthânâ trayi, halaśakațâdiprasthina vârtta svâmya
5 Hillebrandt has identified the quotations and references in the Classical Literature ( Loc. cit., p. 4 ff.) To these evidences of the genuineness of the work may be added, as we shall immediately see, those from the Nydya Bhanya of Vatayâyana of the 4th or 5th century A.D. Further indications will be given in the course of this essay.
6 Bibl. Ind., p. 13.
+ Chaturthi is to be understood in the sense of the Indian Grammar (Paxini, V. 2, 48) as I wrund, and not to determine the nrder of enumeration ; because, according to Kautilya, the Anvikniki stands in the first place, and VatayAyana, as we shall geo, follows Kautilya. Honce Chaturthi means here the Vidyal which completes the number four.
