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Nyaya-Kusumanjali
दृशो बौद्धयाः प्रादुर्भवनमृजुसूत्रात् प्रकटयन्
"
भवानेको दृष्टि समसमनयां नन्दति विभो ! ॥ ३६ ॥
The systems of philosophy of the Vais'eshikas. and the Naiyayikas (lit. Kanada and Akshapada) arose from Naigama-Naya, while those of the Sankhyas and the Advaita-vadins, from Sangraha-Naya. It is from Rijusutra that Buddhism has arisen. But oh, Lord thou alone, who propoundedst the religion wherein all the Nayas find their proper place, art victorious. (36)
Notes:-The Naiyayikas pay an undue importance to Naigama and discard the other Nayas. So in their hands, this Naya becomes a Nayabhasa. They consider that Samanya is distinct from Vis'esha and these two are again absolutely distinct from the substance they refer to. On the other hand, the Jainas believe that the distinction between Samanya and Vis'esha is true only in a relative way, and there can be no substance that is apart from either. The Sankhyas and the Advaitavadins deny Vis'esha altogether. They believe only in Samanya. They lay too much emphasis on the unity and completely ignore the diversity. Had they considered unity as only relatively true, Sangraha Naya would not have been dangerous to them.
The Charrakas are too much attached to Vyavahara Naya. They surrender reason to sense-perception. They refuse to look back to the past as well as to look forward to the future, for, they think that the forgotten past and the distant future are unwarranted myths.
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