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APPENDIX.
027
whicin is endlessly going on among the followers of the
Vedas.
traceable in the case of the first two items alone. It leaves out of enumeration such important substances as Time and Space, while animportant things, e.g., organs of action, are given separate places. It does not even appear what is the basis of their selection, since many important functions of a similar kind, e. g., those of digestion and circulation of blood, are altogether ignored. The whole system is supposed to be a scientific and highly rational explanation of the subject of karna, transmigration and moksha, yet no endeavour is made to explain anything in this connection, and the whole of this most important department of the spiritual science is conspicuous by its absence among the tuttous.
The Naiyayikas posit sixteen principles as follows:
(i) pramani (valid knowledge), (ii) prameyu (objects of knowledge), (iii) sanshuya (doubt), (iv) prayo ana (purpose),
(v) drishtauta (exemplitication), (vi) siddhanta (established truth, or the last word), (vii) avutyava (limbs of a syllogism), (viii) tarku (reason), (ix) nirnaya (elucidation), (x) viida (discussion), (xi) julpa (wrangling in discussion), (xii) vitundi (a frivolous controversy), (xiii) neturibhasu (fallacy of argument), (xiv) chluala (duplicity in discussion), (xv) liti (a futile answer, also finding fault with a faultless argu
ment), and (xvi) nigralusthana (occasion for rebuke).
Here also a glance at these sixteen principles is sufficient to show that they are only calculated to impart a knowledge of logic. But logic certainly is not religion, though it is a useful department of knowledge, like grammar, mathematics and other sciences. If the rules of logic could be called tattvas, we should have to dub the parts of speech-noun, verb, and the like-and the rules of arithmetic, etc., also tattvas. But this is dearly absurd. The Naiyayikas
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