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Review
ism which claims to be founded on a sense object theory of perception. Moreover, Naiyāyikas claim that everything in the universe can be explained with the help of four pramāņas. But they accept an element of inexplicability in the case of inherence (samavāya). The relation between substance and its properties is one of inherence, but Naiyāyikas cannot explain what it is. Again, atoms and selves are substances in the Nyāya system and they have certain properties. But the manner in which they are related is left mysterious (P-478).
Scholars like Vidyābhūsana and Keith think that Nyāya syllogism is influenced by Greek thought. At the present state of knowledge, no one will subscrib: the view of Dr. Vidyabhūsana and Prof. Keith. Syllogistic rea. soning is original contribution of Nyâya system. There are fundamental differences between Nyāya and Aristotalin syllogism. The little similarity between the two is due to parallel development of thoughts.
Concept of God is concerned, it seems that Gautama as an empiricist did not attach much importance to God. He has not given any positive doctrine of God. He devoted only three ophorisms on God. Two embody the views of the opponents and the third one seems to be his own view, According to Vātsyāyana God is a distinct self endowed with distinguishing properties, such as merit, power (aiśvar ya), knowledge, Samadhi etc. He is in the category of apta who advises correctly. He is to the living beings what the father is to his childern. N.B. - IV-I-21). He is a type of jivanmukta of the Vedāntins. But Uddyotakara clearly accepts God as efficent cause helping the movement of subtle atoms to form the earth and other substances.
The author rightly observed that to understand writings of great thinkers of India, one must have clear idea about social, religious and intellectual back ground of writers in which they lived. Naiyāikas have accepted God as saviour of the moral order of society. It was moral and sociolo. gical necessity; otherwise God is not one of the sixteen categories and God has no significant part in the Nyāya scheme of saṁsāra and liberation (P-571-72).
The author's understanding of Nyâya-philosophy is very subtle and he is very clear in presenting Gautama's view as explained by Vātsyāyana and Uddyotakata. This is abviously an extra-ordinary and authentic book of reference on the topic it has discussed so exbaustively. This work is an outstanding contribution to the fefld of knowledge. Equipped with exhaustive bibliography, Apendix and index, the book is well-printed and nicely produced. The author and publisher deserve high appreciation in bringing out this outstanding book on Nyāya philosophy.
Y. S. Shastri
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