Samipya 1991 Vol 08 Ank 01 02

Author(s): Pravinchandra C Parikh, Bhartiben Shelat
Publisher: Bholabhai Jeshingbhai Adhyayan Sanshodhan Vidyabhavan

Page 46

Anandabodha's Criticism of Nyāya View of Moksa
Rabindra Kumar Panda*
Anandabodha, an eleventh century Sanskrit philosopher is renowned in the history of Indian philosophical literature for his commendable works, mainly for Nyāyamakaranda, He flourished at a period when advaitic tenets were severely criticised by the proponents of other philosophical systems. The stalwarts who had played the leading role and made vigorous attempts in uprooting Advaitism of the great Sankarācārya and his followers and forcefully establishing the logical validity of their philosophical principles were Naiyāyikas, the realistic thinker's of India. The main task was, therefore, for Anandbodha to fight with the opponents and to establish absolute monism by supplying adequate defence on logical grounds. Anandabodha, as I understood from the study from his works, had genuinly endeavoured to a great extent in doing his great task satisfactorily as per the demand of the hour. He delved deep into the ontological, epistemological and soteriological doctrines advocated by his protagonists and rejected them pointing out logical fallacies. This is perhaps Anandabodha's valuable contribution to the Advaitism of Sankara and his followers.
In the Nyayamakaranda,2 Anandabodha has sharply criticised and skillfully repudiated the Nyāya view of mokşa (liberation), the highest goal of human life. For a critical student of Indian philosophy especially interested in understanding the historical growth developed out of claims and counterclaims, the study of Anandabodha's criticism of Nyāya view is of immense value. The aim of the present paper is, therefore, to present Anandabodha's important arguments intended for refutation of the Nyāya view of mokşa and to observe how far Āuandabodha has done justice to it.
II Before I proceed to analyse Anandabodha's critique, let me briefly state about the Nyāya view of mokșa as expounded in the original Nyaya texts. For it is very essential for a better understanding of Anandabodha's presentation and for making sound critical estimate of his refutation. But I will restrict myself only to Gautama, the propounder of the Nyāya system of logic, and Jayanta Bhatta, the celebrated author of the Nyayamañjari. As it is impossible to present the views of all the Naiyāyikas in this paper with limited scope, I have included only above two Naiyayikas. It will be sufficent for my purpose.
Research Assistant, Oriental Institute, Baroda
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[ Samipya : April, '91-March, 1992