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INTRODUCTION 3. If the proposition is said to be meaningless, the application is
also meaningless. 4. The objects perceived by one or two senses are the creations
of an Intelligent Being. 5. The soul is eternal and all-pervasive. 6. Destruction is affected by the cause. 7. Atoms are eternal. 8. Number is an independent category of Quality. 9. Aggregation, continuity and specific conditions etc., are not
inexplicable (anirvacanīya). 10. Conclusion is category itself. 11. Upamāna (comparison) is different from Agama. 12. Besides pratyakșa (perception) and anumāna (inference) there
are other pramānas, and prameyas (object) besides svalaksana
(particular) and sāmānya laksana (universal). 13. Cause and Effect are not simultaneous. 14. According to Buddhists, there is no permanent soul, hence
there is no possibility of knowledge of concomitance (avinābhāva).
All these views strongly support the contention that Aviddhakarna was a Naiyāyika philosopher. It has been seen that Sāntarakṣita, the author of Tattvasamgraha, and his commentator Kamalasila flourished in 762 A.D., who quotes Aviddhakarņa; therefore, he must be placed before 762 A.D. The same is the case with Karnagomi who quotes him.
The TPS (p. 57) refers to the eternalistic view of Atman held by Naiyayika, a fact which is expressly attributed to Aviddhakarņa by Kamalasila in his Tattva-samgrahapañjikā (p 82) Further, Aviddhakarņa is referred to by Dharmakirti in his Vādanyāya. This is clear by the commentary on it by Sāntarakṣita. He refers to Aviddhakarņa after Uddyotakara meaning thereby that the former flourished after Uddyotakara ; that is, he might be an elder contemporary of Dharmakirti ; this contention is supported by TPS itself. Hence Aviddhakarņa can be assigned to the period of 620-700 A.D.
In Addition to this Aviddhakarņa, the PVVT refers to one more Aviddhakarņa who was the exponent of Cārvāka philosophy since his theories are :
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