Indian Logic

A Reader

Dr Jonardon Ganeri

• Publisher: Routledge
• Year: 2013
• Print ISBN:
  9780700713066
• eBook ISBN:
  9781136119385
• Topic: Social Sciences
• Subtopic: Ethnic Studies
• Index: Social Sciences

The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.

Chapter 1

The Philosophy of the Hindus:
On the Nyāya and Vaiśeṣika Systems¹

Henry T. Colebrooke

In the preceding essay, the Sāṃkhya, theistical as well as atheistical, was examined. The subject of the present essay will be the dialectic philosophy of Gotama,² and atomical of Kaṇāda,³ respectively called Nyāya⁴ “reasoning,” and Vaiśeṣika “particular.” The first, as its title implies, is chiefly occupied with the metaphysics of logic; the second with physics: that is, with “particulars” or sensible objects; and hence its name.⁵ They may be taken generally as parts of one system, supplying each other’s deficiencies;⁶ commonly agreeing upon such points as are treated by both, yet on some differing, and therefore giving origin to two schools, the Naiyāyika and Vaiśeṣika.

From these have branched various subordinate schools of philosophy; which, in the ardour of scholastic disputation, have disagreed on matters of doctrine or of interpretation. The ordinary distinction between them is that of ancients and moderns; besides appellations derived from the names of their favourite authors, as will be more particularly noticed in another place.

The text of Gotama⁷ is a collection of sūtras or succinct aphorisms, in five books or “lectures,” each divided into two “days” or diurnal lessons; and these again subdivided into sections or articles, termed prakaranas, as relating to distinct topics. It is a maxim, that a section is not to consist of so little as a single sūtra; and to make good the rule, some stress is occasionally put upon the text, either splitting an aphorism or associating it incongruously.

Kaṇāda’s collection of sūtras is comprised in ten lectures, similarly divided into two daily lessons, and these into prakaranas, or sections, containing two or more sūtras relative to the same topic.⁸

Like the text of other sciences among the Hindus, the sūtras of Gotama and of Kaṇāda have been explained and annotated by a triple set of commentaries, under the usual titles of Bhāṣya, Vārtṭīkā and

kā. These (the Bhāṣya especially) are repeatedly cited by modern commentators, as well as by writers of separate treatises; but (so far as has come under my immediate notice) without naming the authors; and I cannot adventure, having no present opportunity of consulting the original scholia in a collective form, to assign them to their proper authors, from recollection of former researches.⁹

They are of high authority, and probably of great antiquity; and it frequently becomes a question with the later commentators, whether a particular passage is to be taken for a sūtra and part of the text, or for a gloss of the ancient scholiast.

Commentaries which are now at hand, and which have been consulted in the course of preparing the present treatise, are the Vārttika-tātparya-pariśuddhi of the celebrated Udayana-ācārya, and the Vārtṭīkā-tātparya-ṭīkā of the no less celebrated Vācaspati-miśra. The more modern scholia of Vivanatha upon Gotama’s text, and Śankara-miśra upon Kaṇāda’s, are those to which most frequent reference has been made for the present purpose.

Separate treatises of distinguished authors teach, and amply discuss, the elements of the science. Such are the Nyāya-līlāvatī of Vallabha-ācārya,¹⁰ following chiefly Kaṇāda’s system.

An easier, and more concise introduction than these abstruse and voluminous works afford, is found requisite to the initiatory study of the science. One of the most approved elementary treatises is the Tarka-bhāṣā of Keśava-miśra, author of many other tracts. Though adapted to the comprehension of the learner without the aid of a gloss, it has nevertheless employed the labour of many commentators, expounding and illustrating it. Among others may be named, in order of seniority, Govardhana-miśra in the Tarka-bhāṣā-prakāśa; Gaurīkānta¹¹ (author likewise of the Sadyukti-muktavalī) in the Bhardrtha-dīpikā; Madhavadeva (author of the Nyāyasāra) in the Tarka-bhāṣā-sāra-ma

jarī; besides Ramalinga-kṘti in the Nyāyasangraha, whose relative antiquity is less certain; and Balibhadra,¹² who is known to me only from Gaurīkānta’s citations.

Another compendious introduction to the study of Indian logic is the Padārtha-dīpikā¹³ by Koṇ

a-bhaṭṭa, a noted grammarian, author of the Vaiyākarana-bhuṣaṇa, on the philosophy of grammatical structure. It does not appear to have had any commentator, and it needs none.

Metrical treatises, or memorial verses, comprising the elements of the science, bear the ordinary denomination of Kārikā. A work of this description is the Kusumā

jali,¹⁴ with its commentary, by Nāyanatīrtha; another, which likewise is expounded by its author, is the Nyāya-sankṣepa of Govinda-bhaṭṭāchārya.

Elementary works only have been here spoken of.¹⁵ Distinct treatises on diverse branches of the whole subject, and on various emergent topics, are innumerable. No department of science or literature has more engaged the attention of the Hindus than the Nyāya;¹⁶ and the fruit of their lucubrations has been an infinity of volumes, among which are compositions of very celebrated schoolmen.¹⁷

The order observed, both by Gotama and by Kaṇāda, in delivering the precepts of the science which they engage to unfold, is that which has been intimated in a passage of the Vedas cited in the Bhāsya, as requisite steps of instruction and study: viz. Enunciation, definition, and investigation.¹⁸ Enunciation (uddeśa) is the mention of a thing by its name; that is, by a term signifying it, as taught by revelation: for language is considered to have been revealed to man. Definition (lakṣaṇa) sets forth a peculiar property, constituting the essential character of a thing. Investigation (paītkṣā) consists in disquisition upon the pertinence and sufficiency of the definition. Consonantly to this, the teachers of philosophy promise the terms of the science, proceed to the definitions, and then pass on to the examination of subjects so premised.

In a logical arrangement the “predicaments” (padātha), or “objects of proof”, are six, as they are enumerated by Kaṇāda;¹⁹ viz. Substance, quality, action, community, particularity, and aggregation or intimate relation: to which a seventh is added by other authors; privation or negation.²⁰ Thus augmented, they compose a two-fold arrangement, positive and negative (bhāva and abhāva); the first comprising six, the latter one.²¹

The Bauddhas, or followers of Buddha, are said to identify the predicaments with knowledge (j

āna); and according to the Vedāntis, who are pantheists, the predicaments are identified with the universal being (Brahma) in whom all exists.²²

Other categories are alleged by different authorities; as power or energy (śakti); similarity or r...

Table of contents

• Cover
• Half Title
• Full Title
• Copyright
• Contents
• Preface
• Introduction: Indian Logic and the Colonization of Reason
• Chapter 1: The Philosophy of the Hindus: On the Nyaya and Vaisesika Systems (1824)
• Chapter 2: On Indian Logic (1853)
• Chapter 3: A Note on the Indian Syllogism (1924)
• Chapter 4: Studies in Indian Logic (1932-3)
• Chapter 5: On the Method of Research into Nyaya (1933)
• Chapter 6: Logic in India (1955)
• Chapter 7: The Indian Variety of Logic (1956)
• Chapter 8: The Concept of Paksa in Indian Logic (1973)
• Chapter 9: Some Aspects of the Navya-Nyaya Theory of Inference (1987)
• Chapter 10: Introducing Indian Logic (1998)
• Readings in Indian Logic