CHAPTER I

INTRODUCTION

GENERAL BACKGROUND THE PROBLEM

~ a y U d h i 6 dehabhrts :anmy& *'P

Dsvd H A Y A G ~ V A M a h d PRAPADYE -

GENERAL BACKGROUND

1.0 The Problem

Jayan ta Bha t ta i s on? of t h e most prominent and important . .- scho l a r s amongst t h e o ld Logicians who has made considerably

s i g n i f i c a n t c o n t r i b u t i o n t o Indian Phi loso?hical s t u d i e s .

His monumental work ~ ~ i i ~ a r n a z jar: though should have been

s tud ied widely and d i scussed , ye t unfor tuna te ly , has no t

a t t r a c t e d t h e a t t e n t i o n of Scholars a s much a s it deserves

t o do. I t i s sad t o no t e t h a t i s looked down a s a mere

commentary without any cons t ruc t ive value i n i ts time o r

even l a t e r .

Such a p r ec ious book was discovered towards t h e end of

the 19th cen turn A.D. I t i s believed t h a t Jayanta Bha t ta . .- n*ote t h i s book when he was imprisoned i n cave a t t h e

Mandate of king of Kashmir.

Jayan ta t s @- is fill of copious references from

va r ious Phi losophical t e x t s of t h e s i s t s and t h e a t h e i s t s

as well. His knowledge of ~ F n s i ~ i i school is very

comprehensive. He is thoroughly acquainted with t h e two

d i v i s i o n s of M I ~ P S ~ school, namely, - Bhztta_ and PnXbh&kara . . school . He was a sound Vedic scholar and, a t t h e same time,

he was a p t l y well versed and acquainted with Buddhists

Philosophy as well .

It w i l l be i n j u s t i c e t o t r e a t a s a mere commentary.

I t i s i n f a c t an encyclo?aedia of l o g i c , metaphysics, e t h i c s

theology and what not , a s observed, J . V . Bhattacarya i n

h i s i n t r o d u c t i o n t o t h e English t r a n s l a t i o n of NJ.

Though t h e Buddhists are the worst enemies o f Cautama

and g t s v & v a n a , y e t the ~ i m ~ h s a k a s l i k e K u G r I l a , P r a b h a a r a , . and Bhar t rha r i and o the r s , a r e no l e s z formidable opponents.

I t must be noted he re t h a t t h e r e a l importance of

l i e s i n i ts r e f u t a t i o n of t h e Buddhists and t h e ~Irniifisa

d o c t r i n e s . Jayanta as a t r u e s tuden t of o ld NyZva school ,

has t r i e d t o upheld t h e philosophy of Gautama and Viitsvcvana,

as it were, f r o m t h e c r i t i c i s m of t h e Buddhists and t h e

~irng&sakas.

Jayanta has ably and a p t l y a t tended upon, and answered

t o t h e questions i n t h e form of arguments against the Np-ya

Philosophy. n'lile doing so, and a t t he time o ica tp la in ing

h i s master 's - view, he a l s o introduces new matter, thoughts

and ideas . His s t y l e of writing i s immitable and forcefu l .

Zven h i s a r t i s t i c expression does not s a c r i f i c e accuracy

and precieion. He even appreciates t he merit of t he a m m e n t s

of h i s opponents, and a t t he same time, he spares nobody. He

f ea r l e s s ly dec la res t h a t PraTbhiiltaras have borrowed such p a r t s

of t h e i r t h e s i s from the Buddhists, but without a c k n ~ w l e d ~ e m e n t s ~

On the cont r ibu t ion of Jayanta t o I n d i a n Logic Prof.

R.V. Joshi write:-,:

Jayanta ' s success was based upon h i s e x t r a ordinary

power t o e laborate h i s own point of view i n simple and luc id

Sanskri t . The ~ ~ g ~ a r n a z j a r i , therefore , has vi r t u a l l y become

an outstanding manual of a l l the schools of Indian Philo-

sophy i n general and NySya Philosophy i n pa r t i cu l a r . ( ~ i ~ e - Introduct ion t o Ind ian Theory of Knowledge. p. XIII) .

A s s t a t e d e a r l i e r no work i s known t o e x i s t i n presenting

Jayanta s treatment of Buddhists and Xrva ~ima'dsii Philosophy.

Even the - Ni4 can be t r e a t e d as a source book f o r t he study of

Buddhist Philosophy. One of the prime concern of t h e present

endeavour would be t o verify t he doc t r ines of t h e Buddhists

and t h e - W m Mi~msh Philosophy as presented by Jayanta

Bhatta, making a coInpari90n with the o r i g i n a l t e x t s of t h e -. - r i v a l schools, t o J u s t i f y t h e f a i th fu lness of J a y a n t a t s

p resen ta t ion o r otherwise.

When Jayanta i s quoting a view o r a doct r ine o f any - philosophical system, i t i s probable t h a t he i s quoting

without any bias. It i s a l s o poss ib le t h a t he i s misquoting

o r t h e quotat ions, though quoted properly, i s in t e rp re t ed

as s u i t a b l e t o h i s need;; fo r , he has t o r e fu te them,

Further i f it i s quoted p r ~ p e r l y , and properly understood

a s well, one has t o examine the grounds provided by him i n

favour of the doc t r ines of tne o g o n e n t s .

Thus, it w i l l t ake care t o c r i t i c a l l y examine t h e depth

and completeness of t h e Prima f a c i e arguments of t h e opponents

which a r e quoted and refuted by Jayanta Bhatta i n h i s g. -* *-

I n add i t ion t o t h i s , attempt has been made t o evaluate the

con t r ibu t ion of Jayanta t c Indian l o g i c i n p a r t i c u l a r , and

Indian Philosophy i n general.

A SURVEY OF THE RESEARCHES ALREADY DONE.

I . I Survey of the Researches already done: *

Before entering i n t o the discussion pmper, it would not

be out of place t o present here a brief survey of the researches

already done e i t h e r on o r Jayanta Bhatta. Following is -. .- the l i s t of some important contribution towards the s tudies

of Jayanta:

1. SatkZri Mookarji, "Jayanta Bhatta - the author . . of the Nyiiya maXjar7" CFJ 40, pp. 251-277, 1931.

2. i?an"cEnana Tarka VC~: ;~ , Bengali Translation, two

par t s . Calcutta, 1934, 1941.

/ ,' 3. SEstr i , Gaurinath "Doctrine of Sabdabrahman, a

c r i t ic i sm of Jayanta Bhatta" IHQ 15, pp . 441-453, 1939. . .

4. Narahari , H . G . "The Atharvaveda and the ~ ~ ~ ~ a r n a z j a ri

of Jayanta Bhatta" . . I C 6 , pp. 369-376, Calcutta, 1940.

rf 5. %ma Krisna Kavi, M. "Bhatta Jayanta and Yasovarman . . . .

of Kashmirn. BRCV, pp. 45-52, 1940.

6. Hacker, Paul, "Jayanta Bhatta and Vgcaspati ~ i g r a " , . . FW pp. 160-169, Hamburg, 1951.

7. J . V . Bhatta'cgrya, English Translation, CR, p. 125, . . 1952, pp. 1 , 79, 171, 126, 1953. pp. 97, 210, 270 (incomplete)

8. Narahari, H.G. nJayanta Bhatta and t he Vedasn . . BXRI is, pp. 30-35, Poona, 1957. p. 24, 1964.

9. Narahari, H.G. " ~ y ~ y ~ s & S t u d i e s ~ . . a* Po. 22-1-2

pp. 77-80. Poona, 1957. Po. 24.3.4 pp. 104-108, 1959.

10. h-ghavan, V. "Why was Jayanta Bhatta known as . . vr t t ikgran Pos. 93, 3. 173-75. 1960.

1 1 . Gehard oberhainmer "On the sources i n Jayanta

8 k i ~ t t a and Idoyot !kara" hiZ!\~Ob, 91 -1 59, 1962. . .

12. Gu l t a , 3rahmsL: .ndn. Pie iiahrnehlnungsl+hri. in der

~ ~ ~ ~ a m a z j a r 1 , E e i t rage Zur sprach-und Kulturgeschi chota

des or ien ts 16. ;lalliiorf-Hessen. 1943.

13. Ragh;:van, V and Prof. A.L. Thskur, &arnadambara

of Jayanta Bhatta, Darbhanga, 1964. . . 14. Dizrahari, H.G. "The conception of God i n the Nya'ya

man"ja5 o f Jsyanta Bhatta" PAloc 22, pp. 229-231, 1965. . . /

15. Kapadia, B.H. "Jayanta Bhatta and V ~ c a s p ~ t i m i s r a . . t h e i r da te and t h e i r significance f o r the chronology of

Vedinta" JGJRI 22, pp. 159-17b, 1965-66.

16. Narahari, H.C., "Jayantabhatta Poet-:?hilosopher . . of QshmirN. AP37, pp. 23.28. Bombay, 1966

17. Narahari , .i.G. "On some important c i t a t i o n s i n

~ ~ a ~ a - ~ a f ; j a x of Jayanta 3ha t t a f f JGJRI 24, pp. 111 -114, 1968, . . 18. VaradgcZrya, K.S. Nyiiya saurabhs on Jayanta B h a t t a ' s . .

NyZya mafijar?. Vols. 11, ( i n t roduc t ion ) Mysore, 1969, 1983.

19. Bhat t scs rya , J . V. llaummarized usharbudh Arya . . and P o t t e r , K.H. LIP. Vol. 2 , pp. 341-344, 1971.

20. Aabrecht, Wezller, l tZur i3ent i la t der Acqryah and

vyikhatarvZh i n dayanta Bht3;Im1s>OlySya maEjari Wzk33A 19, . . ?p. 135-146, 1975.

21. Jha, V.N. h g . Tran. of fi Deccan College B u l l e t i n

No. 136, pp. 36-43, 1976-77 (, Ancomplek)

22. S a r b a r i Ganguli. "Jayanta on t h e nature of KarmaN

CRNS 2115, 1976-77.

23. Bigalwan, C.D. "Indian theo ry of Knowledge (based

upon J a y a n t a t s NM) New Delhi , 1977.

24. BiJalwan, C.D. "Bhatta J a y a n t a g s .-theory of the -

t e s t of the truth of a knowledgen, JGJFU 28, pp. 3, 4,

149-158, 1978.

25. Nagin, J. Shah, "Jayanta B h a t t a ' s Nyfiya maEjari* . . ALB 44-43, P O 193, 1980-81.

26. Nagin, J. -Shah (Trans la t ion in ~ u ~ a r a t i ) J ayan ta

Bhatta's ~ ~ ~ ~ a m a K j a r i 2 vo l s . LD I n s t i t u t e o f Indology, . . Ahmedabad, 1984.

27. Jha, V.N. "Jayan ta ' s concept of pramgnaw; s t u d i e s

i n language Logic and Epis t iqology, pp. 26-35, Delh i , 1986.

28. Bhattzcharya, J.V. ~ ~ ~ ~ a n $ j a r i , The compendium of . . I n d i a n specu la t ive l o g i c , Vol. 1 , ACB. X L I I I . 1987.

29. Jha, V .14. ItJayanta on hernembarancert RamamErthi

Sharma Feli. Vol. 1988.

30. Panse, Uj jva la , Jayanta on t h e Rela t ion between

word and aeaningn, i n Rela t ions in I n d i a n Philosoohy,

pp. 99-107. Ltd. V.N. Jha. 1972.

31. Kher, V.Chitrarekha, Buddhism a s presented by t h e

Brahmanical systems, pp. 179-285, 1992.

I n s p i t e of the f a c t t h a t we have some s tud ies , as mentioned,

t hese are o f genera l t ype excepting a few. Aa such we do not

have a a r k present ing t h e Buddhists and ~i&i& philosophy

a s presented i n &.

We reproduce he re a de t a i l ed a n a l y s i s of some works and

researches done on Jayanta and h i s y, by some modern scho la r s ,

5.C. Vidyabhusan mentions t h a t a Bra3mana log ic ian who fought

hard aga ins t t he Buddhists was Jayanta Bhatta (about t h e 10th . . - cilntur-y A.D.) au tho r of WI, an independent conmentary on the

NS. Jayanta, i n v i n c i b l e i n deb , t e and well known Vrt t ikZra, - -. I was the smof Pandi ta Candra. If we supgose h in t o be

/ i d e n t i c a l w i t 3 h i s namesake the g r e a t grandson of ja l r t i

JwarninP2 min i s t e r of kin2 1'6rkt3'orda, he must have f lour ished

i n Kasmira i n t h e 1 0 t h century A.D.

Fur ther on h i s d a t e he mentions t h l t Jayanta c m l d not

have l i v e d e a r l i e r than the 9 t h cen tury and l a t e r than the ' 3 1 1 t h century A.D. a s he quotes Vgcaspati Misra (841 A.D.)

4 and MZgha (about 905 A.D.) i n t he JM, and himself quoted i n

5 t h e Ratnavgrtika by Ratnaprabhg (1 181 A.3.) and i n t h e

8y&dvidaratnzkam6 by Deva SCri ( 1086-1 169 A. D. ) Further

he says that J a y a n t a 8 s Explanation of verbal knowledge, i.e.

words and t h e i r meaning (abhihitgnvayavzde and anvitaTbhidhiina

v5da), the Nyiiya d o c t r i n of TCtparya in tens ion according t o - Jayanta Bhatta, h i s c r i t i c i s m of spotavrjida are unique. -- Jayanta c r i t i c i s e s t h e doc t r ines of KalyZrna Raksita (about -.- 929 A.D.) and Dhannottara (847 A.D.) i . e . Apoha, kgaqabhaka, - f dvara-bhariga. e t c . He f u r t h e r s t a t e s t h a t , Jayanta i s t h e

reviewer of severa l o t h e r Buddhistic Doctrines, i .e. The - MEdhyami ka , YogZcara, sautra'nti ka a2d vaibhgsika e t c . - .-

S. Gdhakrishnan and C. Moore say , i n t h e General

i n t roduc ta ry por t ion of t h e i r work, A Source Book i n Indian

P h i l o s o i ~ y about Jayanta 3hat ta t h a t t i e scholns t ic period

i s one of explanation of the o r ig ina l sGfras , on the o t h e r

hand, i t has brol~ght fo r th some of the g req te s t of a l l Ind ian

phi los3?hers . Among these Jayanta i s a l s o one of t h e g r e a t e s t

scho13rs.

GogikZxohan 3hattSciiryya s t a t e s i n t h e discussion of

moral srgurnent f o r the exis tence of god t h a t it i s worthy t o

n o t i c e i n t h i s connection t h a t Jayanta p o s i s t s t he c o l l e c t i o n

of condi t ions sZmagri a s t he de t e rn inan t of an e f f e c t ,

/

And f i r t h e r he says t h a t , the NyZya Vaisesika theism

r e s t s on t h e fundamental p r inc ip l e of causa l i t y . This

henomenal world springs out of atom with god as t h e cont in-

gen t cause. But even this flrndamental pos i t i on he has been

challenged by the s c e p t i s .

These thinkers, Jayanta observes are o b v i o u ~ l y labouring

under a confusion o f thought i n h i s opinion n e i t h e r the

CErva'ka, nor the ~ I m s s a k a s , nor even the Buddhists can advance

this argument c m s i s t a n t wi th h i s own posi t ion. Thus Jayanta

points out t h a t p roduct iv i ty ( G r y a t v a ) i s an empirical f a c t - .- which the d i f f e r e n t schoolL; of s c e p t i c s , not with standing

their mutual d i f f e r ences , would be contain3d t o a d a i t , i n t h e

discussion of metaphysical a t t r i b u t e s of God BhattZcSryya -. . s t a t e s t h a t God'; d e s i r e i s unattected an,! unhinderxl and

r e l a t e s t o every o b j x t Jayanta i s nf opinion t h a t i n s o i t e

o f the f a c t t h a t God's des i r e e te rna l i n charac te r , i t s

nani fes ta t ion i s contingent on time. I t does not r e l a t e t o

a l l ob jec t s a t a l l t i n e s . VScaspati howevsr, a d : 9 a nors l

a t t r i b u t e i . e . e t e r n a l vo l i t ion t~ Cod, l a t e r on accepted

Udayana and Jayanta Bhatta. Jayanta does not follow t h ? . . beaten t rack of Naiyiiyika when he admits merit and b l i s s

as a t t r i b u t e s of God. That i s why Jayanta has been referred /

t o a s an ekadesin. -

CovarGhan P. Bhat ta while discussing on the va l id and . . inva l id knowleCge c l a r i f i e s the view poin t o f Nayiyiiyikas

t h a t t he NyZya d e t i n e s va l id knowledge a s an apprehension ~f

some ob jec t (arthopalabdhih) -- which i s d e f i n i t e (asandkigdha )

and non-erroneous (avyabhicgri) . I t does not include

napprehension of t he unapprehended" i n t he d e f i n i t i o n of

va l id i ty . Jayanta a s s e r t s a a t the Bhatta d e f i n i t i o n i s too . narrow because it is not appl icable t o continuous perception

which i s d e f i n i t e l y the apprehension of t h e apprehended.

Continuous perception of a thing e.g. the Palm does not

reveal any new fea tu re i n it even if we observe it f o r

hours.

But i t s newness i s not accepted t o be a mark of va l id

knowledge memory w i l l become va l id kno $.ledge. Jayanta says

t h a t inemory i s not va l id and t h a t i t i s excluded from valid

knowledge by the insep t ion of t h e word, "arthopalabdhi" i n

the de f in i t i on . What Jayanta means by t h i s word i s t h a t

val id knowledge "an apprehension" produced by an object

( a r thop labdh i ) .

Further he says t h a t according Jayanta Bhatta memory i s . . inva l id , because i t s objec t i s non-existent a t the time of

its remembarance . (tadzfipasya vastunah tad~nim asa tvii t) -.-

I n t h e case of d e f i n i t i o n of anumzna Jayanta says t h a t

the cognition of t h e l i n g i n which i s not perceived, a f t e r the

apprehension of t h e lirigs wlnich is of a five f o l d nature ,

combined with the reco l lec t ion of law of invariable concomitance

i s inference.

Further i n the discuss ion of negation, i s s t a t e d here

t h a t How Jayanta c r i t i c i s e s the Kumir i la ts view of negation.

He says that this is a case of the memory of a previously

perceived f ac t . The man perceived i n general way (mecakabuddhya)

t h e abssnce i n t h e morning of every t h ing t h a t was not i n the

house and now i n evening he i s remained of a spec i f i c f a c t ;

l i k e manner he c r i t i c i s e ; Kumarilats view of negation,

R . 2 . Pandeya po in t s out i n the discuss ion of the problem

of meaning speech an.: i t s pnrt: t h a t t he view of Nyaya

p resen t s p r a c t i c a l d i ' f i c u l t i e s . l;o one understands the

meaning of sentences without f i r s t knowing the meaning of

words cons t i t u t i ng i t . This h9s l e d some Naiyayikas l i k e

Jayanta t o r e s e t t h e much honour~d Naiyayika view of

anvi t a h i dhanaviida .

K.K. Fiaja, i n h i s work 'Indian Theoriss of 1:leaning'

mentions t h a t according t o some l og i c i ans the primary meaning

i s t h e p a r t i c u l a r a s character ized by t h e universa l only. The

gener ic shape i s p a r t of the Universal and need not be /

included separa te ly . Jayanta Bhatta a l s o takes ? a t i v i s i s t a - . . .- vyakti a s t he meanin4 of a word.

Further i n t h e chap te r 'The Theory of Linguis t ic

symbols d i s c u s s i o n ' , J a y a n t a Bha t t a mentions the gramnar lans . . view t h a t the s p h o t a i s cognized through direct a u d i t o r y

p e r c e p t i o n .

While K.K. Raja d i s c u s s e d t h e t h e o r y of t g t p a r y a , h e

men t ions t h a t , J a y a n t a 3 h s t t 3 , t h e g r e a t Naiygyika s c h o l a r . . o f t h e t e n t h c e n t c r y A.D. who wrote t h e was t h e f i r s t

t o brine forward t h e t n e o r v abou t t g t p a r y a be in^ ase ;>are te

'Crrtti J a y s n t a , however doe:; n o t re!'er t o laksani i n t h e c o n t e x t . -. - - .-

J a y a n t z says t h a t t h e i r s i l , , n c e i s e l o q u e r ~ t a s i t rhows

t ! la t t h e y be l i cved t h a t t':e sentence i s only Q c o : l , l - t i o n

o : worcs, an: t n a t t 3 n s~n tence -mean ing 1s only t ' e nu'.ita?

z s s o c i ; t i g n of the worri-meznings.

A f t e r d i s c u s s i n g i n d e t a i l , t h e v a r i o u s +.heorie.c eb-,ut

v e r t a l comprehension held by v a r i o u s schoo l s , Jnyafita

a d v o c a t e s a modified form o f abh ih i tgnvaya theory. 2e

d o e s n o t c a l l if abhihi tEnv3ya vgdg. -

The words exp res s t h e i r i s g l a t e d word meanings, by t h e

power of ?bhidhE. They have a n o t h e r power, t h e t g t p a r y 6 /

s a k t i -9 which i n d i c a t e s t h e mutual r e l a t i o n s h i p amoni; t h e

word meaning. The f u n c t i o n o f this power is t o reveal t h e

meanings o f t h e words c - ~ n t a i n e d i n a sentence a s b e i n e

mutually re la ted . This power belongs t o a l l the word8 I n

common and l a s t s till the independent Judgement i s phduced .

Further he mentions t h a t Jayanta quotes KumErila Bhatta . . i n support of h i s theory t h a t Gtpary i i as a separa te v r t t l -. .- of t h e words which conveys t h e syn tac t i c r e l a t i on of t h e

word-meaning .

And f i n a l l y D r . Raja s t a t ed t h a t i n the NM, Jayanta - Bhat ta refers t o the dhvani theory a s one a(-lopted by a . . . - wiscacr t , and d i s n ~ i s . \ e s i t . . unwort y o f ser ious consi-

D r . V . Raghv:!n i n h i s int roduct ion t o h i s ed i t i on of -

J?y?nta Bhat La': ~gamada ob;:ra drama, discus st.^ about t:le . . P.

d s t e , works and t:ie authorship of El.

Fur ther he mentions that t h e - N.q of Jayenta i s t o be

d i s t inguished from another work of t h e same name and c l a s s ,

namely, the N2J of T r l loc -~na , the teacher of vgcaspati m l G r a ,

t h e i d e n t i f i c a t i o n of which d i sp l e s t h e wrong persupposit ions

formerly held an the r e l a t i on between Jayanta and vbcaspati .

He mentions t he following works of Jayanta.

1 . Vrtti -. .- on Panini 's ~ s t ~ d h y g ~ ; . -. . 2. Nykya k a l i G

5 . igam&dambara (or) sanmatan6taka. *

3.C. Chat te rJee on t h e Jayantas d e f i n i t i o n of knowledge

writes: al though it i s n o t an a c t i v i t y of any kind, i s

s t i l l a t r a n s i e n t phenomenon a s it appears fr-A the t h r e e

t e n s e s of t h e verb 'to known. I t i s dated even which is t o

be regarded as q u a l i t y and s o can be perceive.: l i k e phys ica l

q u a l i t i e s . Ju s t a s phys ica l q u a l i t i e s a r e p -r?eived by

t h e i r s p e c i a l senses organs, so knowledge i z ?erceived by

t h e i n t e r n a l sense c a l l e d man8s.

Fu r the r he s t a t e s t h a t , accordini. t o mos- q f t h e Tndian

systems, t h e forms i s t h e nirvikalpaka and tr:? l a t e r the --

~iavikalpaka mode of perce ) t u a l knowledTe. 3.,- Jaynnta

Bhat ta , however main ta ins t h a t l i a b i l i t y t o e.- ror i co;nrnon . . t o both n i rv ika lpaka and savikalpaka p e r c e ~ t f 9 n s . The

i l l u s i o n s of sense , l i k e t h e percept ion of t w * , moons a r e

ins tanced by him as c a s e s of nirvikalpaka percept ion whic9

a re erroneous .

Dr. Srahmamitra Avasthi s t a t e s i n t h e die*.ussion o f

drvya, about body e t c , on t h e view of NM - of .J+yanta.

1. ?--nyatp? nZtmG k e l l y e bhogp6p t lkS ;gray ;at-;= h l -- a s f i l aksana k l y 6 jgta. . . - . -

~ a l z ~ a i nd r iya man6 Jihvggrapara s t h i ti ha1 . t a t h i - -- - ta i jas indriy caksu krsna t g f i g r a v a t i haf. Neiya'yiko - -.4..- -

4 ke anusc r srotra, tvacd, ras& a u r ghr&mapne sthgn par - -- 7---

avasthf rakhte h a i tathi i nd r tya u t h 5 p ~ r h i upaathit -- - v i s a y s t h a l p a r pahuzca k a r visay kti grahan karthg hai . -. - -.- - .-A - -

M a t i l a l , B.K. i n h i s Navya-NySya Doctrine of neea t ion

mentions t h a t t h e grammarians hold, a s O ~ D O S ~ ~ t o the Nya'ya

view, t h a t a k r i y p ( a c t i o n ) i s the memory of any verbal root

(dhiitvarthah kriyii) . Jayanta argued ay,aInst t h i s view and .- remarked t h a t -- ~ % n a i s ~halqsvabhZva (of the na ture of a

product) r a t h e r than Kriygsvabhzva ( o f t he nn!.ure of an a c t

o r a process ) . The not ion of an instrument, however cqmes

from t he paradigm o f t h e descr ip t ion of a 39ysical a c t , e .

"Kuthgrena c i l i na t t i " ( ~ e c u t s w i t h a*l a x e ) . The ? :oduct hrJre . - i s t h e f a l l i n g of a t r e e where the axe i s t::e instrument.

S imi l a r ly i n t he c a s e of "manas; Ja'na'tin, he knows w i t h mind /

o r caksusg pasya t l , He sees w i t h t h e eye, mind o r eye i s the - -.- ins t rument and Sa 'na the product.

Further he oointed ou t t h a t a f t e r Cautama (ca A . 2 . 150)

and vatsyzyana (ca. A.L\. 300) t he Nyiiya pos i t i on was defended

more e l abora t e ly by uddyotakara (ca A.D. 580). Vgcaspati I

(ca A.D. 950) and J a y ~ n t a (ca A.D. 965).

Jayanta on the o t h e r hand followed Zautama and

VHt~yayana s t r i c t l y and described mutual absence and cons tan t .

absence as mere v a r i e t i e s of P6gZabhCva ( p r i o ~ a b s e n c s ) . He

a l s o mentioned two f u r t h e r v a r i e t i e s of absence apeksaahgva -. of which the former he s a i d , was a va r i e ty of p r i o r absence,

and t h e l a t t e r might be subsumed sometimes under des t ruc t ion .

(see Jayanta ' s 5 p. 63)

Fur ther D r . Mat i la l noticed t h a t even Jayanta although,

he nentioned s i x types absence, t r i a l t o r r~ iuce a l l types of

these two (P r io r absence and pos t e r io r absence)

I n a s i !ni lar c m t e x t , Jayanta has some remarks t h a t /

may be re levant here . " t a t r a de tsen3 - saha tiivad abhavasya ... . . . , tatha p r a t i t e r avadhgryate" \ J a y a n t a g s M4, 3. 60)

During the d i scuss ion of Apoha negation of t he oppos i te ,

S.C. Vidya%husana d i r e c t t he readers t o s ee b& for a f u l l

c r i t i c i s a of the Vaiyakarana doc t r ine o f apoha. . -

Further he mentions t h a t , i n the - Ni4 Jayanta observes

that t he au tho r i ty of t h e Veda was t o a l a rge ex t en t

es tab l i shed through t h e a id of t he science of reasoning

called the Nyfiya. The reasoning required f o r t h e e s t ab l i sh -

ment of such au tho r i ty has been d e a l t w i t h i n t he 7Iya'ya

more fully than i n any o t h e r system of philosophy.

A.K. Uander i n h i s o u t l i n e s of Inp i Ian philosophy s t a t e s

that among l a t e r Ny6ya phi losophers o f t h e 'old ' school , the

most important s c h o l a r i s probably Jayanta who i n t h e l a t e 9 t h c--

cen tu ry A.D. wmte an ex tens ive e x p o s i t i o n of Xyiiya Doctr ine

(The Nygya maNjari) i n c l u d i n g polemics a g a i n s t opposed schools ,

such as the Buddhist and v s a s p a t i migm (end of t h e 10th

cen tu ry ) .

Jadunath Sinha i n his booktIndian Realismt p o i n t s out

t h e e l a b o r a t e d i s c u s s i o n of Jayanta Bhatta a c r i t i c i s 9 of . -. . - Yo~Ec6r-a t h e r e p r e s e n t a t i v e theory o f percept ion . Here Jqyanta

Bhat ta g i v e s a l o c i d account o f s u b j e c t i v e ideal ism of t h e . . YogZcEra in E. He o u t l i n e s t h e arguments o f t h e yoggcdra

a g a i n s t t h e s a u t s n t i k a d o c t r i n e o f r ep resen ta t ion i sm with

s i x p o i n t s .

Jayanta's criticism of the Y o g b C n idea l i sm as follow81

The yogEcTra argues t h n t a c o g n i t i o n ~ s s u e 8 the form o$. - an o b j e c t . Jayanta p o i n t s out that dth the h e l p of K @ r i l 8

a s i n g l e cognition canno t b r rak up i n t o 8ubJect and obgect .

I t cannot partake of the dual c h a r a c t e r of the p e r c i p i e n t

c o g n i t i o n and t h e perceived ob jcc t ion .

& r i c h Frauwallner s t rongly and bole1 y mentions the t

a f t e r V i c a s r a t i misra a r e t o be named two Nya'ya authors who

d id n o t write commentaries but who d e a l t w i t h the t r a n s m i t t a l

s t a f f independently, t h e f i r s t of thern i s Jayanta Bhatta who - C

l i v e d i n Kashmir i n t h e second h a l f of t h e 9th century. H i s

NlYl (Blossoming inf lorescence of l o g i c i n which taking a s h i s

b a s i s some s e l e c t s c t r a s proceeds w i t h g r e e t freedom i n t h e

shaping of the mater ia l , car, be held, be t he best and most

sys temat ic presen ta t ion of o lde r NyZya (v ide HIP. p . 9 )

5. l j . Dasgupta discus: cd the Uoc t r i n e of momentariness,

which i s s t a t e d i n t h e NX - of Jayanta Bhatta, t h a t t h e d i s - --.C

t i n c t i o n between v ic ious and h a m l e s s i n f i n i t e s was known t o

t h e Ind ians a t l e a s t as ear ly as t h e s i x t h o r t h e seventh

cen tury . Jayanta quotes a passage which d i f f e r e n t i a t e s

t h e two c l e a r l y .

The inf in i te regress that has t o be gone throuah i n

o M e r t o a r r i v e a t the m o t mat te r awai t ing t o be solved

des t roys the root and is hence vic ious , whereas i f t h e mot

is saved t h e r e l a no ham i n a regress through one may not be

wi l l ing t o have i t .

The doc t r ine of momentariness ought t o be a d i r e c t

c o r o l l a r y of the Buddhist metaphysics Slaborate accounts

o r it may be found i n any of the important NyEya works of - from the 7 t h century A.D. till the 10th century A.D. period

/

such a s NI4 of Jayanta Bhatta and TPI of vaLcaspatimisra e t c . - . v

And f u r t h e r he mentions t h a t t h e fee?inl; of i d e n t i t y

which is adduced t o prove pernanence i s thus d u e t o a pas t

and d i f f e r e n t ob jec t w i t h tne object a s perceived a t the

? re sen t moment by t h e senses.

So, it i s t h a t though things a r e destroyed the next

moment and soon these s imi l a r things succeedinq i n a

s e r i e s produce the impression t h a t it i s one and t h e same

th ing which has been pe r s i s t ing t h r o u ~ h all the passing

moments. -

Dr. Dasgupta f u r t h e r s t a t e s t h a t the following concepts

which a r e discussed by Jayanta Bhatta i n hi8 work z. . . 1. The Doctrine of Mmentarlneas and t h e Doctrine

of e f f ic iency . (erthakriya?rZrLtva)

2. The Nygya vai ses ika philosophy cri t ic ism of Buddhism

and Sa'ikhya from t h e Nygya s tand p o i n t .

3. The main d o c t r i n e o f t h e ~ y g y a '4al;esika phi lo-

sopnyt l i k e space &) e t c .

4. The theory of causat ion.

5. Proof of t h e ex is tence o f ~ ; v a r a . /

6. The NyKye va i se s ika physics . . 7. The o r i g i n of knowledge (pramham) - .- 8. The four prarnangs of Nyiiya ---- . -

na k h a l v a t i n d r i y ~ ' sakt i r asmabbi rupa ~ a a y a t e . - yayK saha na kzryasya s v a s a i b a n d h a ~ ~ ~ n ~ : : a m 5 h ~ v a h --- --.--LL.

a . discussion of i l l u s i o n .

c . savikalpaka pe r cep t i ons .

9. Concept o f inference. /

a . parisesamana i .e. mentions another f o n of - .- an-na .

10. The concept of upam6na. /

11. Negation i n NyHya vaiaesika kinds of non-perception. -7

12. The neces s i ty o f t h e acquirement of debat ing

devices for the seekar of sa lva t ion .

13. The doc t r i n e of soul .

14. i;vam and sa lva t ion . 1

15. State of mukti .

16. The paratah priTmanya d o c t r i n e o f Nya'ya and the

svatah-p6mEinya doc t r ine o f piirvam~6iaa' .

17. Concept o f Gtman.

I n app rec i a t ion o f Jayanta i3hatta S.14. Dasgupts says: . . The most important o f t h e s e i n medieval. times i s t 5 e - N I * ~ of

Jayanta (880 A.D. ) , who f lour i shed s h o r t l y a f t e r vgcaspati- /

misra , Jayanta choases somu of t h e NyiTya s e c t r a s f o r inter-

p r s t a t i o n , bu t he discu;se:;, and criticizes t9e view of

o t h e r syste:ns of Ind ian thoui;ht of h i s t i n e . I t i s f a r nor2

co~npr2hensive ti- V5caspa t i t s ~ 5 t - 1 a r ~ 3 t ; k n and i t s s t y l e

i s most d e l i g h t f u l l y l u c i d .

Prof . K.V. J o s f ~ i remarks : Jayants 3hatt.a ( 9 t h cen tury) , . * one of t h e nos t c e l e b r a t e s l o g i c i a n s O i t h e old school of

Hindu l o g i c c l e a r l y r z f e r s t 3 t h e t r a d i t i o n o f Upavaraa .- i n h i s NM, and of t h e fol lowers of Uparvarsa who d i r e c t l y

C

r e a l i s e d t h e " s e l f N a s a n ob3ect of t h e feeling of I - ap?rehension. Evident ly by t h e time of Jayanta Bhat ta . . t h e

t r a d i t i o n s of upavarsa occupied e pmminent p l ace i n I-

a n c i e n t Indian ph i lo soph ica l thought . J a y m t a Bhat ta . . c l e a r l y states that Upavarsa and h i s fol lowers of the q!

0-

a c c e p t complete i n d e n t i f i c a t i o n of ' I = Cognition and

"Self a

Harold G Coward, s a y s , while he discussed t h e Sphota

r e l a t i o n of t he l e v e l s of language, t h a t from view p o i n t of /

' s a i v a s iddhgnta ' , however the Srammari sn's i n t e r p r e t a t i o n - i s c r i t i c i z e d i n a fash ion , i t i s a l ready fo rce fu l ly done

/

by Jayanta Sha t t a i n h i s I4!*1. I n t he 'saiva s iddh<ntaw . . - 0

view sabda i s n o t s e l f - r evea l ing , but serves only t o i l l u m i -

n a t e t h e meaning which i s l o c i t e d i n t he independently

e x i s t i n g ob jec t ( a r t h a ) . (Vide K. j ivar-ima:~, Saivisw i n

Phi loso l )h ica l pers ~ e c t i v e , :?. 229).

I n t r o d d c l i m :o t h t ~ I n ,id.: p h i l o ophy' observes t h a t t he

sabsequent works of t h e Nyaya system, such a s ~ ~ i i ~ a r n a ~ 3 a r ~ -- e t c . e x p l a i n and develops t n e i a e a s contained i n t he i\iygya

s i i t r a and a l s o defend them aga ins t the a t t a c k s of h o s t i l e

c r i t i c s .

I t i s sen t ioned t h a t According t o Jaynnta Bhatta -- cosc iousness i s n o t an e s s m t i a l a t t r i b u t e of the aoul

subs tance . Thus, t h e a t t r i b u t e s of cogni t ion feeling and

cono ta t ion , i n a word consciousness, i a an acc iden ta l

a t t r i b u t e o f the se l f , t h e acc ident being i ts r e l ~ t i o n

t o t h e body.

B.K. Mat i l a l i n h i s book Logic, Language and Rea l i ty

mentions about Jayanta Bhatta. While he discussed about the - .- theory of in fe rence , he mentioned t h a t it is unfor tunate

t h a t no s i n g l e s e r i e s of i n t e rp re t a t i ons offered by t h e

e a r l i e r con%entators such a5 Vatsyayana, l ncc~ns i s t en t and

t h a t those o f f e red by t h e l a t t e r comnentators such a s

uddyotakara and Jayanta while sometimes cons is ten t , a l s o g ive

the impression o f boing twisted farfectched .

Fur ther he mentions t h n t J a y a n t 3 admits t h n t bessxt

and sZmLTnyoto d r s t a a re c20s (~ ly r e l a t a l but he a l s o contends -. . .- t h a t t h e p r i n c i p l e i n v o l v d i n eac9 case i s d i f f e r e q t ,

while t h e examples micht be s i n i l a r .

I n t h e case of Anumgna Pramzna Jayanta B h a t t ~ mentioned . - - . Z-

t h i s view about t h e anumeyn i n a counle of places of h i s

NM - .?

Kumgrila supported Dinggats view about t h e na ture of

anumeya although he mentioned o t h e r alternative viewa.

Jayanta, on the other hsnd, had something l i k e udyotakara's

view i n mind.

When the problems of knowledge and perception

d i scussed , J syanta argues by r e fu t ing D h a n a k I r t i t s

argument with the he lp of k m a r i l a ' s view, t h a t we have a

counterexample when the mere aprehension is recol lected

without the reco l lec t ion of tine apprehensive ob3ect.

When the doc t r ine of karana i s discussed it i s s t a t ed - t h e r e t h a t t he re i s another view about kamna hinted a t by . - Jayanta Bhatta and others , which a s s e r t s t h a t it i s the -. .- s ~ m a ~ i r i , t he sum t o t a l of a l l causal conditions which

should be regarded as the Karana. No oth?r causal condition, -

but t he "whole cause" o r s&aEr'i deserves t o be considered a s

t h e ch ie f cause o r t n e supreme cause.

Prof . V . I J . Jha has presented a n excel lent and scholar ly

a n a l y s i s of t h e c,?nce;)t o f pmmsna accordinq t o Jayanta'n, -c

Nq, - i n h i s work 'Studies i n l a g ~ u i l g e logic and Epistemology'

(v ide pp. 26 t o 35) 'I'o quote him " t h i s paper is an attempt

t o explain and an,l lyse Jayanta ' : concept of pramha and t o -a-

show how h i s concept deff ~ r s from t h a t of h i s predecessor8

and of t he l a t e r Naiyzyikas" We have given a fill t r e a t -

ment of the problem on the bas i s of what Prof. Jhrr has

already presented.

C.D. B i jalwan i n h i s work Indian theory of knowldge

which i s based on - NM of Jayanta has made r i g n i f i o u r t

con t r ibu t ion towards t h e study of x. He ha8 given a clear

p i c t u n of J ayan ta t s dynasty, l i f e , period, work i n the If

chapter o f t h e book, which i s t i t l e d a s Jayanta and h i s

!4&. It c o n t a i n s n ine chap te r s exc ludins t h e i n t roduc t ion

and conclusion. The following arn t h e topics discussed

here .

1 . O r i g i n and development of I n d i a n theory of knowledge

2. J ayan ta and h i s ~ ~ a ~ a - ~ a F ( j n rc 3 . The n a t u r e and f o m s of knowledge

4 . The n a t u r e and forms o f Percent ion.

5. The n a t u r e and forms of i n f e r e n c ~ .

6. The n a t u r e and forms o f cnnparison

7. The n a t u r e and forms o! v e r b \l testimony

8. The na tu re , forms and v i a b i l i t y o f presurnpt ior , ,

9. T h e n a t u r e , forms and viability of nega t ion .

/

J . I J . ivlohdnty i n h i s work Cangesa's Theory o f T r u t h i n

the d i s c u s s i o n of Nyiiyz c o n c e ; ~ t i o n of knowledge ( ~ % n a ) - states that according t o J2yanta ~ z i i n a i s not aq a c t i v i t y ,

b u t a product , "na h i kriy-svabh6vam3~&namapi tu phalasva-

Jayanta talks I t t o be s:icpi knowledfie of t h e o b j e c t

t h a t both does n o t d e v i a t e from t h e o b j e c t an4 i s free from

doubt .

To exclu,ie doubt , Jayavlta e x q l i c i t y i nc ludes in h i s

d e f i n i t i o n the phrase " f r e e fmrn doubtN while i r i d h a r a /

h a s t o speak of d 2 f i n i t i v e knowledge. (Vide Gangesals

t."ieary of T l ~ t 2 : p . 37) .

Further he says about t h e view of Jayanta or] t h e nygya

t h e o r y of p a r a t z h pra"m%nye t h a t , Jayavita goes t o t h e o t h e r

extreme and h o l d s t h e ahsurd v i e w t h a t eve? knowledg~ p r i o r

confirmation, has tile sstztus o f a dqub:,

t~ s ~ o w t n i s he ;?a- :T s t r . : t c ' , tije meanins of "doubt" ~ n d

na:- t o f i n d an exy)lnn;itir?n why i t . i r : not 2 3 lr?'s*:n?ei? as

L a t z ~ r . 'J. Kher :?as d : \ ~ . ~ t e ( ' n i c l l c h e ; ~ t c r t9 t5z

~ t u : ~ y of 3uc? .ii:ist . ~ i i l . c ~ : ~ : ~ ' ~ ~ ~ j : ~ ~ r e s n n t e r : i l l 3 i ' I l e r

work Buddhism a s pre.;ente:i by tne 3 r ~ h ~ a y i c a l syt-"I:T. Yer

work lnay be tre3teci a a s ~ u l c . ~ bolnli f o r t l ~ e study q" somtx

ask3ects of Buddhist Ph i lo o?hy as r e c o r d e d by Jayant.? 3!1atta. . . The c r i t i c i s a of t h e Buddhist has been f a r e l y brought ou t

by D r . Kher. She a l s o has attempted a c r i t i c a l e s t ima t ion

o f J a y a n t a t s t rea tment of Buddhist Philosophy.

D r . Ujjwala Panse i n he r work "Jayante on the Relat ion

between word and Meaning", makes t h e following observat ions

on Jayanta Bhatta . .-.-

Jaysnta i s i n t o t z l agreenent w i t h Cnutama, VKtsySyana

and Udyotakara so f a r a s t h i s i s s u e is concerned. He has

a s thou .h revived t h e i r views by w l a b o r a t i n ~ ~ t h e i r a r fu -

ments an6 by mfut in:? s y s t e m - t i c a l l y a l l t h e arguments o f .'

inimZr~sakZs occurinir i n t h e sharabhgsya on J a i a i n i MS 1.1.5. .- - Gautama has used t h e word samays i n t q e rule 2.1.54, we

s h a l l not be able t o sey f o r t h 2 f i r s t time so conf ident ly

a s - KanZda has a l s o usea i t i n his s c t r a 7.2.20. .- -

The word was f i r s t used by Gautarns and was taken t r j

rnean d i f f e r e n t c u l t u r e l e v e i s amon;r human beings by

vztsygyana. Udyotakara took i t i n t h e sense of n r ey ion"

o r ~ r o v i n - e i n t h i s pa r t i cu l i ? r c ~ n t a c t .

Jayanta has explained :he neces .1 ty of accept ing

samaya takinc both t h e meaninp of t h e word - 3 g t i namely

caste and region.

The d i f fe rence among meaning o f p a r t i c u l a r word as p e r

d i f f e m t people o r p l aces can be explained only i f samaya

is accepted, as t h e convention depending upon the des ire

of h u a n being may change person t o person o r place t o

place.

I n t h i s c o n t e x t J a y a n t a retninds t h e mimSsakas t h a t

they have a c c e p t e d a p a r t i c u l a r meaning a s p e r t h e usage

of t h e mleccnas i n c a s e of t h e words pika o r nema o r tzmarasa

e tc . i n t h e pikanemgdhikaranam o f J a i m i n i a s wel l as t h e a-

meaning of t h e word r i i jya a s p e r t h e usage i n the Andra

r e g i o n i n t h e - avestyadhikaranam o f Ja imin i . As hence, he . . .- s a y s samaya i s t h e o n l y s o l u t i o n t o t h e problLem.

Thus, whi le cornmentiny on t h e - N5 i n h i s OIVT-I poet.ic

s t y l e J a y a n t a , rneny a time has showl? h i s independent

o p i n i o n s r e g a r c ' i n ~ . v a r i o u s i 5~3.: o f p h i l o : : o ~ h i c a l importance

b u t t h e r e are a l so many pleasan",cc~sions l i k e t h i ? on?

when h e ha s agreed with t h e t r a d i t i o n i n t o t o an!: as it

nas rev ived t h e r i c h :;y tern i n r i i s 7ucil.i s t y l e . ( V i d e

Footnotes

1 . - NM Chapter X I I : colophon, p. 659 ( ~ ~ 3 3 )

Viidesvgta jay0 jayanta i ti yah khyata5 sat6magranIh - - A . -. /

cgnvar th i n a v a v r t t i 6 r a iti yam samsanti vZcg b u d h a -- - -. /

sznurvy Zptadigantarasya yasash cabdrasya - a n t r a t v i s i /

cakre ca~drakalavaculacaranascayo s a dhamyh k r i t i m . --. - -- 2. The l i n e a g e of Jayanta i s descr ibed i n t h e oneninc., ve r se s

of t h e k ~ d 2 n b a r i k 2 t h i s a r a which was composed by h i s son

Abhinanda.

4 . -9 Xvl ?. 84. Ma~ha i s s a i d t o be a cousin of .?id(lhrlrsi,

au tho r of UB2K.

5. KV Chapter I V . - t s t h a ca javantah svani?Zdudbnavat Kgryyam -- .

/ /

na h i ka lpayi tun sakyan, & t t i m ... -- .- 6. Yad% s a k t t i sahsiddhau ma j j a tyudayana dvipah - .- -

Jayanta hanta ki t a t r a gananii t v a y i kadtake. SVR. Chapter - -1- I1 I n (1348 A.D) Rajasekhara siiri quotes Jayanta as

follows: Jayantzcgryyaraci tonyaya ta rkoa t idus ta rah . SDS. Verse. 100. -

7. g, E S , 106. p. 117. Varanasi , 1934.

EDITIONS, COMMENTARIES AND TRANSLATIONS OF

NYAYAMANJAIG

I . 2 Edi t ions , Commentaries ane Trans la t ions of NM:

The - N1.l was f i r s t published i n t h e vizss Vamnasi

i n 1895 under t h e e d i t o r s h i p of NM Gangiidhara B d s t r i .

I t i s a l s o ed i t ed by G.3 . Tailamga, with Nj 7 i z s s 8.

V S r G a s i , 1895. I n 1934-36 it was re-edited by Pandi t /

SCrya-Ngrayana Sukla , i n t h e Chowkhamba .3anskri t s e r i e s ,

~5,106, - VaKnasi , and i t was a l s o repr in ted i n t h e sane

s e r i e s i n 1371.

The only avail,:blt? con nentary , "i;rantnibhai,- ,a", by

Cakradhara ed i t ed by N a ~ i n J. Ahah, has beez uublish-:d by

L .2 . I n s t i t u t e of Intlologv, ihmedabar! i n 1972. The

s i ~ n i f i c a n c e of t h i s comn,.ntary l i e s i . :~ this, t h a t t h e

conmentator has taken s p e c i a l cz re i n n o t o n l y expla in ing

t h e knot ty ( ~ r a n t h i b h a n ~ a ) m i n t s , bu t a l so o r i g i n a l t e x t s ,

be s ides g iv ing a few important h i s t , o r i c a l l a t s . Again i t

was e d i t e d with I11 volumes with t h e same co.?mentary i n

t h e liM - &vakuGra ks t r i Granthama, Vol. 5, va ranas i , /

in 1982 by Gaur ina thasgs t r i . Each volume conta ins preface :

Ln d e t a i l , of t h e e d i t o r .

Volume I i s u p t o fou r th Znhika, Volume I1 i s up to

8 t h b l k a and Volume I1 i s upto 12 th Cnhika with 4 Snhikas.

It was ed i t ed by Vidwan Mysore K.S. VaradEc6rya wi th his

t ippani Iqyiiya saurabha, i n LI Volumes, the f i r s t volume

was published i n the OR1 , Mysore, i n 1969 - 1970 and second s -

volume also published i n t h e same in s t i t u t e i n 1983. I n

1971, a t Varanasi, the M\I b r a s edited with some selection

portions with some selections of Asanga ' s Abhidhana

san ig~ ta ; l t r a , by A . K . Chatterjee, Readings on yogbTra

Buddhi sm .

The was t ransl3ted i n t o Bengali, with 2 p ~ r t s by - - / PancZnanz Tarka Vagisa, Calcutta, i n 1934-1941.

I t was translated i n ~nclish by Janakivallabhe Shattacarya.

CK 125, 1952; 1 , 71, 179, 126, 1953; 1 , 83, 205, 1279 1953; - 1 , 93, 183, 128, 1953; 1, 93, 209, 1953; 1, 107, 221,

130, 1954; I , 125, 239, 13f, 1954; 1 , 115, 208, 132, 1954;

67, 151, 233, 1954; 65, 182, 134, 1955; 1, 93, 217, 135,

65, 182, 134, 1955; I , 93, 217, 135; 1955; 1 , 131, 231,

136, 1955; I,-. 125, 231, 137, 195b; 1 , 138, 1956; 1 , 114,

265, 139, 1956; 67, 153, 2 3 , 140, 1956; 59, 111, 203,

141, 19%; 112, 286, 142, 1957; 129, 301, 143, 19-57; 45,

149, 228, 144, 1957; 47, 207, 263, 145, 1957; 97, 210, 27O* 4

incomplete, it was reprinted 1.e. upto 6 t h a i k a i n one

v0l-e and published i n Motilal Banarasidas, Delhi , Varahasi , and Patna i n 1978. The vas Edited Translated in to Guda-

!%ti, i n 2 volumes by N. J. Shah, LDS 48, 67, 1975-1978.

It was t rans la ted by Prof'. V . G . Jha, B D C M 36,

I 976-77, 36-43 (incomplete. )

NATURE AND SCOPE OF THE PRESENT WORK.

I . 3 Nature and Scope of Present Work:

I n t h i s work, a t tempt has been made t o present a c r i t i c a l

a n a l y s i s of t he Buddhists and the 14Irna'tiis~ philosophy a s

? resen ted i n ~y~yarna: j a r i , making a comparison w i t h t h e

o r i g i n a l t e x t s of r i v a l schools, t o j u s t i f y the f a i t h f u l

p r e s e n t a t i o n o f t h e doc t r ines , o r otherwise.

Attempt has been made fu r the r t o show the d e p t h an3 the

c o a ~ l e t e n e s s of t h e p r i m a - f x i e argunents of the opnonents

which a r e quoted and refuted by Jayanta-ahatta i n h i s m. - .- We have r e s t r i c t e d our discussion t o t he pramnnas and a

few c o n t r o v e r s i a l t o p i c s , l i k e - jg t i , samavgya and s a k t i

from t h e prameys a r e included f o r discussion.

Th i s work i s arranged i n seven chapters , including t h e

i n t r o d u c t i o n and conclusion.

I n t h e Xntroduction, we have presented a d e t a i l Bul-vey

of r e sea rches a l r eady done on ,"JM by modem s c h o l a r s , along

with a gene ra l background and the problem involved i n the

P r e s e n t work. We also have given a b r i e f note of the l i f e ,

d a t e , and works of Jayanta Bha$ta i n t h i s p a r t of t h e -

i n t roduc t ion .

A l i s t o f a v a i l a b l e ed i t i ons , commentaries, and

t m s l a t i o n s a r e a l s o included here .

Chapter I1 is devoted t o t h e s tudy of the ~ u r v a m i m ~ m s ~

Philosophy, as presented by Jayanta Bhatta, As f a r a s - . .- p o s s i b l e we have t r i e d t o presen t t h e view of KumGrila Shatta -. .I

/

and P r a b h E ~ a r a M i s r a s epa ra t e ly .

I n t h e chap te r t h i r d , t r e a u i d h i s t ?hiloso?hy a s

presen ted oy Jayanta Bhatta i s d e a l t w i t h . Fourth an? -. .- f i f t h chep te r s a r e f u l l y devoted Jayanta ' s r e fu t a t ion of

. . ! i m a ' i s ~ and i3udd'nist Philoso2hy. The arguments forwarded

by Jayanta f o r the r e fu t a t ion o f m i m ~ m s 5 and Buddhist

Philosoghy a r e presented i n c l ? a r t?rms.

The s ix th c h a p t e r i s devoted t o br ing out J syan ta ' s

c o n t r i b u t i o n and h i s own t reatment .

In t h e conclusion we have made some observations on

Jayanta s treatment of Buddhist and ~ X m S n s i Philosophy. We

have a l s o presen ted t h e s p e c i f i c cont r ibu t ion of Jayanta on

some concepts and h i s view, t o Ind ian log ic .

The broad outline and t h e p lan of t h e presen t work la

as follows:

CHAPTER I ~f = E I I = L O

CHAPTER V 11-111111

: INTRODUCTION:

( a ) General Background (The problem)

(b) A Survey o f researches a l ready

done.

( c ) Lditions, Commentaries, and

Translat ions on g. (d ) Nature and Scope of the present wrk

( e ) Life , da te and works of Jayanta

Bha t t a . .

: ~ r v a r n i r n & . ~ Philoso?hy a s presented

by Jayanta Bhatta - . .- ( a ) KumErila Bhatta - . .-

/

(b) Prabhgkara Misra -

: Buddhist Philosophy as presented by

Jayanta Bhatta -. .-

: Jayanta t s refutat ion of Piirvarnidhaa

Philosophy.

: Jayan ta t s refutat ion of Buddhist

Philosophy.

CyApTaI V I I .I a-aP=E==P

: J a y a n t a t s Contribution and his own

t r ea tmen t o f t h e Concepts.

: CONCLUSION:

( a ) Observation on Jayantats Treatment.

(b) J a y s n t a t s con, t r ibut ion t o INDIAN

LOGIC i n p a r t i c u l a r , I N D I A N

PilILOSOPHY i n genera l .

LIFE. DATE AND WORKS OF JAYANTA

1.4 Life , da te and works of Jayanta: --

~ i f e - Jayanta Bhatta 's son Abhinanda gives us much infoma- . .

t i o n about the family i n h i s introductory portion to

KGdarnbarikathas6ra. Ye learn from the introductory verses

t h a t t he family hai led from ~audade ia and belonged t o the /

~hCradv6jja ggotra. Jayantats remote ancester sakt i migrated

t o Kgshmir from Bengal and se t t l ed a:% a married man a t a

place ca l led ~ r v & h i s h r a , ' i n t h e srventh century. He had

a son named i9itra who was very famo\l:;, and resgected by t h e 4 / people. blitra had a son named saktisviimin, who was well-

versed i n - Veda, became a minister of Itin,' ?.lukta.,ida of the

karkotka - fan i ly of ~ashrni r , and a l s o known as Lalltridi tye. .- /

k l y z n a svgtnin was born t o saktisv6mj n , who was coaparable

to yhjzavalkya and of h igh attainment i n yogaO6 Kaly+as*ln /

had a son named Candra who was a devotee of Lord Siva and

f a t he r of ~ a ~ a n t a - ~ h a t t a . ~ . The author of 9 Jayrnta himself

says t h a t he was t he son of ~ a n d n . ' Jayantats son -8

abhinanda. Jayanta a f l'equent ref ermce t o Gauramnab,

a v i l l age in Kashmir, which perhaps h i @ grandfather obtained - - as a g i f t from the king, imedla tc ly after the c o ~ p l e t i m of

the sacrifice ca l l ed istl of s&gngrrh~ni, because an evidence -C

t o the f a c t that Jayante was e residentc i f not t h e Omer,

of t h a t v i l l a g e . I t has been already s b t e d t h a t t he ancestors of

Jayanta were dev3ted t o Vedic Dharma and t h e p e s t o n a n c e

of vec',ic r i t e s , l i k e i s t i , e t c . I t would be i n t e r e s t i n g t o -- specula te a s t o which was Jayqnta's own veda. I n h i s discu- - s s ion o f v r - p r h i i n y a i n t he NM, Jayanta not only pu t s up -.- an e labora te defence of t h e atharvaveda but also even holds

it as t h e forenost o f Veda'' end f i n d s f a u l t w i t h KunZrila

f o r h i s a t t i t u d e of h e s i t a t i o n i n regard t o t h i s vt:da.

Thus it may be observed t h a t , Jayanta beloncred t o a tha rva-

veda:and h i s g r e a t f a i t h i n the v2das, and h i s z e s t i n - e s t a b l i s h i n g its a u t h o r i t y .

/

Jayanta a l s o was a follower of *a and t he verses i n

t h e beginning and t h e end of t he - NM bear t h i s o u t . Along

with t h e vedas, he e s t a b l i s h e s t he a u t h o r i t ~ t i v e n e s s of

t h e ggamar i n t h e E." Though a h a i v i t e by persuasion,

Jayanta is n o t s e c t a r i a n , t h e g g a m a p r l n y a he accepta ,

i nc ludes the p ~ c a 6 t m , and the only schools he i s opposed

t o are, the Buddhists, the C ~ I Y G ~ Z S , and t h e Jainaa, and

the depraved sects l i k e the Nilambarns. Themfore it may be

observed that Jayantala pedigree is t h a t , & k t i , Mitn, /

SaktisvSmln, KalyGnasvErnin, Candra , Jayante and Abhinanda

ha was well versed in the vedic l o r e , well-acquainted d ' h

a l l t h e branches of t h e - s~stras, .- he belonged t o the

ah5radvaJa family of t h e Cauda s e c t i o n of Brahmins, and he - .- belonged t o Kashmir.

'do r k s : C__

The m~numental work o f Jayanta i s h i s NM, an exwosition

of t h e Stitras of Gautama. This i s t h e most important work

of our author. Though he s t a t e s himself t h a t he has no

capaci ty t o say something new i n t h e f i e l d of l o e i c a l study,

only the made of ex?ression i s t o be not icrd, '* t he re i n

NI4, and thoug' h i s work is i n a sense a commentary on t h e

N 3 by f a r the l a r g e s t p o r t i o n of i t s t r a i t ? , Nyiya t o p i c s

under the rubric of pramzna, and the remainder takes up the .- t op ic s l i s t e d a s ?r:~meyas o r o b j e c t ~ > of val id knowledge i n

Jayanta 's own desc r ip t ion of h i s work as the

quintessence of-the precious herbs of Nya"ya and the b u t t e r

of t h e milk of ~ v ~ k s i k ~ , ' ~ on t h e o t h e r side, a r e both

amply borne ou t by the E. Both i n t h e beginning and the

end of the rorJr, Jayanta g ives expression t o h i s pmfound - -

r e spec t f o r *~sep6da'~ and refers t o h i s own e f f o r t s in tern8

of utmoet rodasty. I n f a c t , i n t h e course of h i s exposition,

Jayanta t ackles a l l t h e k t n s with which ancient NyEys had

come i n t o conflict, t h e Mb&rhs&ts and the Buddhists in

p a r t i c u l a r coming i n f o r much mur*,h handlinz a t h i s hands.

I n add i t ion t o h i s th rowh acquaintance wlth t h e two

above aant ioned systems, viz . t h e mimads~ an3 the Buddhist, /

Jayanta shows h i s e r u d i t i o n i n veda v y a a r a n a , Dhamasbtra -9

/

and 6gama. Though he was a devotee o f Siva on t h e other /

words sa iva he d i d n o t f a l l i n l i n e with t h e p r a t y a b h i ~ k

which was a spec ia l i ty o f his p a r t o f t h e country.

I t is a l s o known f a c t t h a t Jayanta not only continued

t o be a c l a > s i c a l Naiygyika, but a l s o made some d i s t i n c t -

con t r ibu t ion t o t h a t system, a s i n t h e s&maqrikiiranavZda, .- /

which Visvanipa, a coamentator on t h e NB. l 5 followed, and

i n t h e sanhatyak5ritEvZda of padas i n vaxya which 9hoja / /

followed i n his srigiira.)riik5sa. -.

In t h i s connect ion it may be pointed out , t h a t , a

c a r e f u l examination of - t h e m, would show what a r ich

s torehouse it is of views and c i t a t i o n s of ancient authors

i n the different kstras. As E. Frawallner states Jayant.'. .

which doarr-llrot know vccaspat i and those c i t a t f ons of

views as form bcryih o r vya%y6tbh cannot a11 be tmcd . to VZt8ySyar.m or Uddyotakara, i n the s o l e source now

a v d l a b l e for f i t t i n g up the gaps I n the h l s t o r y of NySya

between VgtsyS-and Jayanta.l7 Therefore, it m y be

unierstood t h a t , because of i ts Wide smep, it reflects

n o t only t h e conditions i n the world of thought, a t a

time when it was i n g r e a t ferment, but throws a l so

numerous s i d e l i d h t s on the s o c i a l and cul tura l conditions

of the times. Therefore by t h i s discussion it i s c l e a r

t h a t Jayanta 's i s a voluminous work of Indian philosophy

i n geni-?ral, Indian l o g i c i n p a r t i c u l a r . gives the basic

t e n s t s of the NyEya l a i d do~m by Gautama in -h i s aphorisms

and elaborated by Vgtsyiiyana and Uddyotakara i n NB and NV,

res?ect ive ly . NJ is an encyclopaedia qnd it w i l l not be

a proper a p ~ r e c i a t i o n of Jayanta i f we simply take h i s work

t o be a running commentary. T n i s work provides glimpses

of t h e h i s t o r y of a number of cen tu r i e s and i s a landmark

i n t h a t i t has very d e f t l y infused the catholic s p i r i t

i n t o Indian log ic . Jayanta i s a loya l and staunch Naiyayika,

but no t a bl ind follower of h i s predecessors.'' Thus,

Jayanta 's m.la full of copious references, on the other

hand, i n we f ind all systems i n One, that too i n a nova1

=Y

.rt--.)

It may be pointed out i n t h i s context t h a t them war

y e t another - NM f r o ~ a the pen of Trilocane, preceptor of

vSc.spati, the i d o n t i f i c a t i o n of which dispels the UPOW

PZUauppositiana formerly held on t h e re la t ion b e t w a r

Jayanta and Sicaapati . l9

Before Jayanta wrote t h e elaborate NM, h e inaugurated - w i t n small work on t h e sub jec t c a l l e d s ign i f i can t ly NyZya-

k a l i ~ , ~ ' e s h o r t conmentary on NS, anti a b r ie f explanation

of tine s ix teen c a t e g o r i e s f o r t h e bnginners. 2 1

I n between t i e Nygyakalik: and t h e 5, J a y ?nta has

w r i t t e n a Nygyapallava, a ?ro(!erately s ized mctrical ri,losr,

on Cautama.

I n t n e concludinc sloka of t ? e m, Z a y ~ n t ? s t ~ t e s t h a t

n- had obtained a name as !iavavrtt ikhra2* a n l Abhinnnd-* __I.

a139 mentions t h x t his f a t h ? r was known o-! t h e second n?m?

v r t t i k ~ r a . * ~ That t h i s v r r t i r e f e r s t o an e a r l y work , t ne

very f i rs t , wnich Jnyanta has wr i t t en on Prigj ni ' :; - astiidhyiihf

and no t t o any of n i s ilygya works h a s been, as proviid by

The f i f t h work of Jayanta i s the s a n s k r i t p l a y called

jigamdambarn otherwl se called Banmatan&taka. I t contains .- f o u r acts, and it p resen t s t h e adheren ts of d i f f e r e n t rschoolr

of philosophy as t h e y prevailed i n t h e time of t h e poet, - t h e Bauddha, t h e J a ind -* t h e Cgrvaka, t h e M~&SZ, t h e &%ya-

0

cum-~aiva, the hama 1.e. chiefly ,p6%ar%tre and t h e d e p n v d /

sects of s a i v a and t h e Niliimbara. We nor give a list of h i s

works:

3. iJyiiya pallava

- 5. Agamadaaba ra

I n t h i s connection, it may be use fu l t o po in t ou t t h a t out

of t h e s e works, the following have s o f a r been recovered *

an3 published. They are Xygyaksli kg, Agamadnnbara and

1 . ;JyZyakalik& was +ii :ed by Gan~qna ths Jh? . fO;r5BT17.1925, -- -

2. dgamadarnbara was lriiteri by 2r. ' I . >\n~h?van,

; . i i th i la I n s t i t u t ? , jarbi.in,: . , 1q64.

3. ds have a l ready :).??rion.~d t.:s c o : ~ : r i ? n t : ~ r i e ~ ,

Translations e d i t i o n s of 2. ( i r i e Tntro. p. Y?)

We do n o t have much controv-rsy and d i f f i c u l t y i n

fixing t h e d a t e of Jayanta a h a t t a . Before going t o present -. . - o u r d i s c u s s i o n it may be proper t o present the vf ew of tho

H i s t o r i c i a n s on the date of Jayanta.

A l l the h i s t o r i c i a n s are almost ~ n f m o u s i n a ss ign ing

t h e l a t t e r par t of 9 t h century A.D. a8 the date of Jayanta.

we presant hem the various dates as recorded by 8ome

Pmisrent authority:

1. 5.C. Vidyabhusan : 880 A.D. . History of t h e Mediaeval school o f

Indian l o g i c . p. 307

4. B.K. M a t i l a l

: 9 t h centurv A.D.

C r i t i q u e o f I n d i a n Healis?, p . 114

: h d of the 9 t h cen tu ry A.D.

&srnadambara of Jaynnta S h a t t a

Edi t ion ( Intro . i l l s t i r>n)

: 965 A.D.

The Navy?-NyZya Doc trl ne of NPCR ti qn,

p. 99.

5 . X.K. vJarder : Late 9 t h Century A.U.

Out l ine o f Ind ian Philoso:>hy, p. 195

6. Lrich Frauwallher : 2nd hal f of 9 t h century A.D.

His tory of Ind i an Philosophy,

Vol. XI. p. 9.

7 . S.N. Dasgupta r 10th centurn ADD.

A h i s t o r y of Indlgn Philosophy

V O ~ . I. p. 161

8. K.H. Potter : 970 A.D.

EIP. Vol. I . p. 195

9. C.D. Bijalwan : The f i r s t h a l f o f the 9th century A.D. .- -- -- Indian theory of knowledge. p . 17.

11. D.H.X. Ingalls : 1 0 t n century A.D.

daterials f o r the studrr o f Iqavya-

Nygya Logic, p.5.

'i',lere a r e s m e i n c ; tent :l ,7*.::'..3:1 11 r *f -'renc,as, in t h e

author i .e. f o r t u n .:tl '.v, : i? !I VV,. :;o!nt' 15vj J e r ] ~ ~ ~ ~ \,it]: u.

t o t r a c e Jayanta ' t t ) e r l oti ~ ~ ~ , ) r a ; . : i n . , t ~ . l : , . H n c r l t i ons

of whom flourished be 'ore t h e 8t:i c e n t u r y A . D . Jaymtn - c r i t i c i z e s the views o f ~ u k t i d i ~ i k & , and also quotes a

/ 0

verse from Sisupaavadha o f Idia'gha. These works are belonged

to the 8th century A.D. . Jayanta describes himself as the minister of king

Sdkaravalman (885-902 A.D. ) of Ra'ahmi r. 2 5

Ha is fill of respect for the king end c a l l s him

~ ~ m a t . t t v e j ~ , 2 6 as he could drive out the sect of

~ i l g m b a r a s who were addicted tc~ bad ~ r a c t i c e s . '? 1t i s not

known that why kalhana does not mention t h e name of Jayanta -.- a s the minister o r advices of kine, Sankeravannan.

Jayanta records h i s app rec i a t ion o f t h e poetry of

~ ~ 1 i d f : a ~ ' and mentions K~nZrasarnnh-:va,~~ also he mentions

BZna 3ha t ta , )* i n highest terns. He quotes a verse fmm . . / /

Sisupaavadha of ~iig+-m. " He c r j t i c i ses t+le Dhvanl theory 7 2 of inandavardhana, re fer r in( . t o h i a s a r c a ~ t i c a l l y w i t h o r ~ t

nen t ion ing h i s name, who f lour ish+?d d u r i n t - t + e times of

Av.intivarman, a rular of K5skj .r ( A , , ] . 855-8d3) I t h a s been /

a l r e a d y stated, t n s t , Jayanta r e f e r s t o sankaravannan,

a n o t h e r ruler of Kgsnmir, A.D. 367-902 as a king o f t h e

p a s t . 33

Jayanta mentions Kuttinimata which 15 the work of .. . D&modaragupta. 34 The NM commentator Cakradhara ident i f i e s

~u;iksitac&vi%a with Udbhata who was a 8abMpati o f king, - ~ a ~ i ~ i d a . ~ ~ Jayantads refesence t o one Cim7udhBrta rho

i s identif ied by him with udbhata. 36 - .- Further, t ak ing into cons idera t ion Jayanta ' 8 great

grandfather1 s aaeociation with king mukt6plcla of KCsh.1 r .- (A,D, 753) and a t the same time allowing a period of about

s i x t y yean , as D.N. shastri3' a l so suggests, two

intervencing generations, Jayanta's period falls some time

i n t h e beginning of t h e 9th century A . D . , and Abhinanda

wrote the work kgdambarikathg-sgra perhaps i n t h e second

h a l f o f the - 9 tn century A.P. kandavardhana mentions h i s

fa ther , Jayanta Bhatfa, as an i l l u s t r i o u s "vrttikEran -- and h i s account also supports the contension that J a y ~ n t a

f lourished some time i n tile first h: - l f o f the 9th century

A . D .

Thus it can be C O : I C ~ U ~ ~ & t n a t Jsyanta fl ouriskl ci

sometime in the f i r s t -);*rt of 9 t h c e n t u r y A . I 1 . An:' e t

anv c o s t not l a t e r t h m tlic end o f 9 t h century A.1.'.

Footnotes

1 . E. Sarga. I , ~ 1 . 5-12, The s loka i s referred t o by

Abhinavagupta i n h i s Locana on the Dhvanyaok~ 111,

2. ;akti~m%havatgaudo bhiirad~,js kule dvijah Ibid . 81. 5. - -. 3. dhrv&hislrad Lszdya krt6d6ro parigrahah. Ibid. 51. 5 . -.- c f . On Dgrv&bhisgra and t h e identity of the :+reg called

s o , see Stein, RT 1, O . 180; I V . 712; V 1/41, 209, VII.

1282; V I I I , 1531, 2440, It :ovb:red t h e area between

Candrabhzga and Vistas::, - hati i t s o m l o c a l ch1 i . f :+nd . .- had again and aga in t o be conquered by kings of KSshmir, /

Sankaravarman reconquered i t i n Jayantats time.

4 . tasya m i tra'bhidhCv.o'bqGt St!na j a h te,jas% nldhih, 3f;iinena /

dosoparamaprabuddhena'rcitodayah. I b i d . 51.6 -. - / /

r5 j&h karkotavamsasya mukt.iipidasya mantrinam . f bi d . 31.7. . . cf. For ~ a l i t a d k t ~ a - ~ u k t a ~ l d l and h i s eventful reign. . -

RT IV, 126-371. However the RT doe8 not know a -9

minister of hi. named *&tisv&uin. In I V . 137. 1% /

and 209, the - RT, states oi h i s minister Mitrnsanun, /

who i s pitmaps sakt i svhin ' s father.

6 ~lymusvamini.2sya yaj&valkya iva a m v a t , tenayah . - -

yuddhayoganldhinl rdhu'tabhs~akalmaacth . Ibid . 3/1. 8

7 . agWahrdayEttasin6t -pa ramesvara mandanam . e jsyata /

sutah a t a h cant ro dugdhodadheri va . Ibid . 31.9. -. -. - put ram krtaJan6nandam sa Jayantari a j i janat - -

/

iisitkavi tvavakt r tva~hn la yasya samswati . Ib id . S1.10 - /

8. skurvaygtadigantarasya yasas6 Candrsya

Candratvisa.=. p t . 111. p. 203

9. t a t h g h i asmatpitzmaha eva. gr5mnkGmah

s ~ r i ~ r h a n i f i krtaviih, sa iltirn sam6pti samananta rsmeve . . gauramiilakak gramam avzoa. 1W. - p t . 1. 2 . 391.

10. VedZna'i uttargdharatayam p r s t e a tha rva vedasyaiva . . ?r6tna;iyapn. Ibid . p?. 366-370.

1 1 . namah ~ ~ ; v a t i k i n a h d a ~ n " a ' n a i ~ v 3 ~ a rn.,yiitman*, /

sahkalpasa?hala branmas tarnbiimmbhgya sambhave , t / /

namah saslkala"kotLkalpyama'&kurasriye /

prapainaJana sairkalpa kalpadrksgya . . sabhave.

NM 1st and l a s t verses.

8 Ibid. p. 5 . S1. 8 . -

13. Hya"ya auadhivanebhyah ayam fir-h pafarno rash - - 0 . - . -. 8

Ibid. p. 5 , 31. 7.

14. 1 . Jayan t i pura jit dat tasZdhuvSdapavi t r i t& . . n id iha6 nygyaratna-r&i aksapa'damuneh gi mh.

/

I b i d . p . 4. 51.4.

2. prg2atod5ravarasta tan sa j a y a t i jn"~~n6 mrta2ra'thana'

n~m5nekamzharsimastakavalat~ad~ aksapgdg munih . . I b i a . pt. 111. p . 202.

/

15. A. Thakur , Visvanipa, t h e Maiyayikii J. of o r i e n t a l

Research i~ladras, Vol. XXVITI, p q . 29. 37.

17. L r i c h . F r a u w a l l n e r , " E i s t o r y of Ind ian ?? i lo , ;07hyN

pp. 272 and 275.

/

yena e t a t anurodhena tasya bruycma saxdatgm.

Nb1. p t . I. ?. 122. - 19. A. Thakur ~ ~ g ~ a r n a G j + ri of Guru Tr i locana - A Fortotten

work, J. of the Bihar Res. Soc. XLI. 4 . 1955.

cf. D.N. Saatri, History of Navya-NyCya in Mithilb, -- P* 17, 1958-

20. Edn. princees of wales sarasvatF Bh. Texts 17, 1925.

0 21 . aodasapada'rthatatvam balavyutpattaya knthi tam. .

23. ~ r t t i k a ' r a iti vyaktax d v i t i y a i n6ma bibhmtah . /

vedavedZrigavidusah sats6striirthava'dina.h. KKS . 31 . I ? . . . . - 24. V . Gghavan "why was Jayanta Bhat ta known as v r t t i k g r a ? . . -

P.K. Code commemoration Volume 111 pp. 173 174.

/

25. r a j a sdkaravarmZ na punarjainGdim;,tai

evan. N l b i . p t . I . p . 388. - 26. t adap6rvan i t i v i d i tva nivSrayC~n&sa dharma

t a t v 3 j z a h . I b i d . p . 388.

ni lambaravrtamidai k i l a k : i l ? i t a i gs?t v i t a i h /

k a i s c i t . I b i d . ;>. 388.

i v a ud2hrstah kZlidFsasyasuXtay3h. Ib id . p. 332. .. . 29. racanamatrameva t u l y a i vedasya kuma rasaibhavenn na

anya t . I b i d . u. 331.

30. ?rakatarasKnugunavi ka taksararecana camatkari-

t a saka l akav iku la bznasya vgcah. I b i d . p. z32.

31 . cavyastviuE6 . i t yavadhgr i t a & pura ,

krama-dam& nErada i tyabodhi sah . I b i d . p. 1 30. . . cf: Cghah 1.1. 3

32. Yan anyah oanditafimanyah praoede ka;cnn?dhvanim,

vi: lhernisedhSvagatih vidhibuddhinisedhatah . I b i d . p. 76. . (obviously t h e f l y i n g is a t znsndavardhena)

Ibid. p. 78.

33. I b i d . p. 388.

34. tesgrn~va pram&stvai Zgarnhai i h a i s y a t r ,

na mrsyate t u y a t k i k i t ?r?rn'na$ kutt inimatem. . . I o i d . g . 388.

/

:5. Susiksita c-Trvii-ka3 c5rvakaX Udb'1;itarla yah . I b i 1 . .). 52 . . 3b. c a r v < & ~ d l i ~ r t a s t i ~ i t i , UdbIlata'7. I b i d . >. 100