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64
THE SYSTEMS OF INDIAN PHILOSOPHY
there must be a 44100 or motive for discussing it. Next a EU or a familiar example must be adduced in order that a factor or established conclusion may be arrived at. These four with the former two-प्रमाण and प्रमेयmake up six. The seventh is 37949, i. e. the argument of the objector split up. The eighth is des or refutation of his objection. The ninth is fury or coming to a conclusion. But this is not enough for the Nyaya philosopher. He thinks that every side of a question must be examined, every possible objection stated and so a further at or controversy takes place which of course leads to lay (mere wrangling), followed by facial (caviling), tratate (fallacious reasoning), ces (quibbling artifices), Filà (futile replies), and AHEFUTA (the putting an end to all discussion by a demonstration of the objector's incapacity for argument). These are Gautama's sixteen topics. 4. The most important part of the [philosophy] is the Vaisheshika system. The Nyaya of Gautama does not aim at a [demonstration of the] universe. The aim of every [philosophy] ought to be to give an [analytical] demonstration of the [universe, it being] the way for obtaining the summum bonum. The Nyāya only mentions the objects or subjects to be known but it is Kanada, the author of the Vaisheshika, who tries to analyse the things and then lays down that final liberation-the summum bonum-follows the right understanding of things. His method is that of generalization. He arranges all the nameable objects, their properties or abstractions even, under seven categories. Let us place ourselves in his position and look at the universe as he does; then only we will be able to understand his philosophy.
3. The manuscript is partly torn here and so the completion
thereof is conjectural.
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