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APRIL, 1918)
THE EARLY HISTORY OF INDIAN PHILOSOPHY
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mâtyánuvidhyâyini dandanîtih, samsayadi-bhedâ nuvidhayini anriksiki. “These sciences are four in number and each has its separate subjects; those of Theology are agnihotra, sacrifices, etc. : those of the Science of Industries are plough, cart, etc.; those of Statecraft are Prince, Minister, etc.; Philosophy treats of "Doubt and the remaining (categories)." Våtsyâyana continues after the passage just translated : tasyâh prithakprasthânâh samsayâdayah padârthâh; teşâm přithagvacanam antareņa 'tmavidyâ mâtram * iyam syâd, yatho 'panişadalı." Its (i.e. of philosophy) special subjects are the categories “ Doubt," etc.; if these are not taught separately it would be nothing more than a doctrine of Atman (or redemption) like the Upanishads." Uddyotakara says: tasyah saruśayâdiprasthânam antarenå 'tmavidyamatram iyatu syât. tatah kim syât? adhyatmavidyâ mâtratvad Upanisadvidyâvat trayyûn evî 'ntarbhâva iti catàstvam nivarteta." Without these special subiects Doubts, etc., "it (philosophy ) would be nothing more than a doctrine of the Åtman, like the Upanishads. What would that come to? It would then be, like the doctrine of Upanishads, included in Theology, as it would be nothing more than a doctrine of redemption; and then the number of Vidyas would not be four." A few lines after the passage we have discussed, Vatsyâyana defines the Ânvîkşiki in this way : pramânair arthapariksaņam nyâyah. pratyakşagamâśritam anumânam, så 'nvikşå pratyakşagamebhyam ikķitasya ânviks 'aņam anviksa, tayâ pravartata ity anvikwikî nyâyavidyâ nyâya. sastram. “The examination of a subject by means of the right means of knowledge is called demonstration (nyayas). The inference depends upon sense perception and communication (agama); it is reflection (anvikud), i.e., subsequent knowledge obtained from what one has already learnt through perception and communication : the Anveksiki has to do with this reflection and is thus the science of demonstration, the Nyâya Sastra." And Vatsyâyana concludes the Bharya in the following way: Se'yam ânvik iki pramânâdibhih padárthair vibhajyamânâ : pradipah sarvavidyânâm upayal) sarvakarmanâm Aśravah sarvadharminâm Vidyoddese prakirtita Il tad idam tattvajñânam nihśreyasadhigamartham rathavidyam vedita vyam; iha tvadhyâtmavidyayâm åtmadi tattvajñanam, niháreyasadhigamo 'pavarga praptih. "This our Philosophy arranged according to “ categories," means of knowledge,' etc., is praised by (Kautilya in the Adhydya) Vidyoddesa » as a lamp of all the sciences, a means of performing all the works, and the support of all the duties. One has to ascertain in the case of the different sciences wherein the knowledge of truth that is said to lead to the proposed goal lies. But here in this science of redemption (Adhyâtma Vidya) the knowledge of truth refers to the Soul, etc. (1. 1. 9) and the attainment of the highest goal is the acquisition of salvation."
In this exposition of Vâtsyâyana, there are three points which are of importance for our investigation: (1) The statement of Kautilya that there are four sciences, not more and not less, has acquired unquestioned currency; the views which disagreed with his and were mentioned by him (see above p. 102) seem to have been definitely set aside.
(2) Våtsyâyana makes the claim for the Nyaya Philosophy to be the Anviksik KAT' E OXHN in the sense which Kautilya gives to it.
# Some MSS. read adhyatmavidyd. Both, words are used synonymously; of, the next pamage from the Varttika.
In another place also Vâtsyllyana shows his indebtedness to Kauţiliyam. At the end of his Bhasya on L. 1. 4, he says: parnmatam spratişiddham anumatam iti tantrayuktib. The last adhytes of Kautiltyam discusses the 33" Rules of Method" (antray ulayak) after which the chapter is nained. The 19th tantrayukti reads : Paravákyam apratiriddham anumatam (gui face consentire videtur) henne V&teyd yana has borrowed this maxim
