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By Bimal Krishna Matilal; Jan Gonda (Editor)

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Extra info for A History of Indian Literature, Volume VI: Scientific and Technical Literature, Part 3, Fasc. 2: Nyāya-Vaiśeṣika

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If you could avoid self-contradiction by only conceding statements about nonentities (like the rabbit's horn) we could have allowed such an expedient. But this is not so. There is no lack of self-contradiction when we say that something with regard to which no statement can be made, can be the subject of a denial or a prohibitive statement. (Opponent:) How can there be self-contradiction if we say (rephrasing our position) that a non-entity cannot be the subject of any affirmative statement ? (Proponent:) Oh!

The problem of God is discussed, although no apparent solution was given. The second half of Chapter IV examines the concept of proper knowledge of reality. Two incidental discussions are inserted here: a) examination of the concept of whole and part along with the notion of atoms, and b) examination of the view that external reality is a creation of the mind. The remaining part of Chapter IV treats of some yoga practices which are supposed to facilitate and strengthen our knowledge of reality (tattvajndna).

Kautilya, p. 3. Bhasa, Pratima, Act V. *• S. C. VlDYABHtJSANA, p . 17—21. " See the Vrtti of Visvanatha. 78 B. K. Matilal • Nyaya-Vaisesika rules, logic and Pramanas, whereas Aksapada was the 'redactor' of Gotama's system, who also added the prameya doctrine, and the doctrine of soul and release. It is difficult to determine when the final redaction of the NyAya-sutras actually took place. H. D. D. on the ground that Nyaya-sutras criticized the Buddhist doctrine of emptiness. 59 It is interesting to note the interrelation between the final phase of the Nyaya-sutras and Nagarjuna's writings.

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