Indian Society for Buddhist Studies

Author(s): Prachya Vidyapeeth
Publisher: Prachya Vidyapeeth

Page 63

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each of which quotes 80 verses, and the twenty-second with 10 stories, each quoting a still larger number. Thus there are arranged 43 Vagga in the Jātaka stories (P.T.S.) i.e. 1. Apannakavagga (J.no.l10), 2. Sīlavagga (J.no.11-20), 3. Kurungavagga (J.no.21-30).
Mainly of the ten Jātaka stories have as a rule follow up on the "Sīla', so called Sīlavagga. i.e. 1. Lakkhaņa Jātaka (J.no.11). 2. Nignodhamiga Jataka(J.no.12). 3. kandina Jataka(J.no.13). 4. Vatagima Jataka (J.no.14). 5. Kharadiya Jataka(J.no.15). 6. Tipallatthamiga Jataka(J.no.16). 7. Malta Jataka (J.no.17). 8. Matakabhattayataka(J.no.18). 9. ayacitabhatta Jataka(J.10.19). 10. Nalapānajātaka (J.no.20). In this paper an attempt would be made to focus on how to follow and practice ‘Sīla' or morality of the "Sīlavagga' as depicted in Jātaka stories.
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Nāgārjuna's Critique of Pramāņa: A Critical
Estimate
Prama Chakrabarty, Kolkata
According to Gautama, the author of Nyaya-sūtra liberation (nihsreyasa) can be achieved through the right knowledge (pramā) of the nature of the sixteen independent categories (padartha-s) of cognition. But Nāgārjuna vehemently criticises the Naiyayika's assumption regarding the independent nature of things. To him, everything in this world is essenceless (nihsvabhava) because of their interdependence, and thereby, nothing is considered as independent. That is why, he takes interest to show the hollowness of the Nyaya Epistemology by criticising all the sixteen independent categories (padarthas) including pramāṇa one after another in his Vaidalyasutru. And, with the refutation of pramāņa, the Naiyayikas claim of knowledge being an episode with truth and certainty becomes questionable. In other words, the whole structure of the Nyaya Epistemology is based on the theory of pramāņa, and once the very structure of the Nyaya