6. Reflexiones finales y conclusiones
6.1. Incidencia del modelo de desarrollo y las políticas
(1) Alankara-pariskara.
(2) Nan-vada-tika.
(3) ITyaya-sutra-vrtti.
A History of Indian Logic(4) Suvarfcha-tattvaloka or Karaka-aakra.
(5) Nyaya-tantra-bodhini or Nyaya-bodhini.
(6) padartha-tattvaloka a commentery on Raghunatha'? Pa-dartha-khand.ana.
(7) Bhasa-pariccheda.' (8) Pingala prakasa.
75. RAMABHADRA SiDDHANTAVAOKA (АВОПТ 1660 AD.).
Ramabhadra Siddhantavagisa was a grandson of Jagadisa Tarkalankara and was the author of a commentary called Subo-dhini •on the Sabda-sakti-prakaSika of the latter. As Jagadisa lived about 1635 A.D., his grandson Ramabhadra nourished approximately about 1660 A.D. He calls himself Navadvipiya on a resident of Navadvipa.
76. GOVINDANYAYAVAQIA (ABOUT 1650 A.D.).
Govinda Nyayavagia was a descendant of Vasudeva Sarva-bhauma and was the senior logician of his time. He was patronised by Raja Raghava of the town of Revi which was afterwards called Krishnagar. Raja Raghava dug a tank at Digna-gara in 1669 A.D. Govinda calls himself son of Nyayavacas-pati who is no other than Rudra Nyayavacaspati. Roughly. he lived in 1650 A.D. He was the author of the following works:—
(1) Hyaya-samksepa.
(2) Padartha-khandana-vyakhya.
(3) Possibly Samasa-vada.
A History of Indian Logic77. RAQHUDEVANYAYALANKAKA (ABOUT 1650 A.D.).
Raghudeva was a disciple of Harirama Tarkavagisa. Raghu" deva is older than 676 A.D., the date in which Anumiti-para-marsa-vada was copied. He is older than Yasovijaya Gani (1608-1688 A.D.) who quotes him in his Asfca-sahasri-vivarana. He probably flourished in 1650 A.D. He was the author of the following works:—
(1) Tattva-cintamani-gud.hartha-dlpika.
(2) Navina-ninn.ana.
(3) Didhiti tika.
(4) Nyaya-kusumafijali-karika-vyakhya.
(5) Dravya-sara-sangraha.
(6) Padartha-khandana-vyakhya.
GADADHAKA BHATTACHABYA
(ABOUT 1650 A.D.). Gadadhara, whose father was Jivacarya, was born in the middle of the 17th century A.D. in the district Lakshmipasa, Bogra, in Eastern Bengal. He came toNadiaand
A His tor y of Ind ian Lo gic 78.
became a pupil of the famous logician Harirama Tarkavagisa. On the death of the teacher, Gadadhara became the head of his academy. But the students in Nadia did not at first accept him as their teacher as he was a man of Eastern Bengal and did not belong to a family of hereditary Pandits. Gadadhara left the academy and established a new college on a public street, where he also set up a garden of flowers. As soon as any student came to collect flowers from the garden, Gadadhara used to deliver lectures on logic, addressing a tree there. Charmed with his exposition of the knotty points of logic, young men came and secretly enrolled themselves as his pupils. Soon after this he composed an excellent gloss on the Didhiti of Raghunatha Siromani which made his fame spread far and, wide, and he was recognized as the chief logician of his time. Gadadhara has been called " the prince of Indian Schoolmen ", with whom modern Logic reached its climax. He was such a thoroughgoing logician that when asked on his death-bed to think of the prime cause of the Universe instead of thinking on God he is said to have repeated the words "atoms, atoms, atoms." He wrote numerous commentaries on Logic which are known under the general name of Q-adadhari.
A History of Indian LogicGadadhara Bhattacarya must be older than 1625 A.D., the date of a manuscript of his Vyutpatti-vada. ffia Sakti-vada was commented upon by a pupil of Jayarama. He probably flourished in 1660 A.D. He is a resident of Navadvipa and is often called Ganda-desiya.
His collected works are called Gadadhari and are spread all over India, especially Southern India.
He was the author of the following chief works :—
(1) Tattva-cintamaai-didhiti-prakasika.
(2) Tattva-cintamani.vyakhya.
(3) Tattva-ointamanyaloka-tika.
(4) Muktavali-tika. ' ' • (6) Batna-kosa-vada-rahasya.
Gadadhara Bhattacarya's other works are:—
(6) Anumana-cintamani-dldhiti-tika, (7) Akhyata-vada.
(8) Karaka-vada.
(9) NaS-vada.
(10) Pramanya-vada-dldhi-tika..
(11) Buddhi-vada.
(12) Mukti-vada.
(13) Vidhi-vada.
(14) Vis-ayata-vada.
(15) Vyutpatti-vada.
(16) Sakti-vada.»
(17) Smrti-samskara-vada.
(18) Sabda-pramanya-vada-rahasya.
79. NBSIMHAPAICHANANA
(ABOUT 1675 A.D.).
Nrsimha Panchanana Bhattacarya was older than 1673 A.D. when his Bhusa was composed. He probably lived about 1675 A.D. He wrote Nyaya-siddhanta-mafijari-bhusa a commentary on Janakinatha's work. He praises highly one Govinda* perhaps son of Budra.
A History of Indian Logic80. RAMDEVA ClEA'SJiVA (ABOUT 1700 A.D.).
Ramdeva who is generally known as Ciranjiva must be older than 1703 A.D., when his Kavya-vilasa was composed. He is generally believed to have lived about 1700 A.D. He was the author of the following works:—
(1) Vidvanamoda-tarangini, (2) Kavya-vilasa.
(3) Madhava-campu.
(4) Vrtta-ratnavali.
81. RAMABUDBA ТАВКДУАОЙА (ABOUT 1700 A.D.).
Ramrudra, or simply Rudra, was the grandson of Bhavananda Siddhantavagisa and son of Sri Rama or Ramesvara. He was probably a pupil of Madhusudana. He probably lived about 1700 A.D. He was the author of the following works:—
(1) Tattva- cintamani-didhiti-tika, (2) Vyutaptti-vada-vyakhya.
(3) Karakadyartha-nirnaya-tika.
(4) Dinakarya-prakasa-tarangini. (6) Tattva-sangraha-dipika tippani. (6) Siddhanta-mnktavali-tika.
82. SBI KasiiTA NYAYALANKABA ABOUT 1650 A.D.).
Sri Krsna Nyayalankara was a son of Govinda Nyayavagisa and author of the Bhava-dipika, a commentary on the Nyaya-siddhanta-mafljari.
83. JAYABAMATABKALASKABA (ABOUT 1700 A.D.).
Jayarama Tarkalankara was born in the district of Pabna in Eastern Bengal. His father was a court pandit at Putia. He was a pupil of Gadadhara and wrote a commentary on the Saktivada in the year 1700
A.D. A History of Indian Logic84. RtTDEARAMA '
(АВОХТТ 1750 A.D.).
Rudrarama was a son of Bhavananda Siddhantavagisa and therefore lived about 1725 A.D. He was the author of:—
(1) Vada-pariccheda.
(2) Karaka-vyuha.
(3) Citta-rupa.
(4) Adhikarana-candrika.
(5) Vaisesika-sastriya-padartha-nirapana.
85. "BUNO "' RAMANATHA (ABOUT 1780 A.D.).
At the close of the 18th century there were two scholars in Nadia who both bore the name of Ramanatha Tarkasiddhanta— one was versed in Logic and the other in Jurisprudence. The logician, who had his school in a wood on the outskirts of the town, was called Buno (wild) Ramanatha in contradistinction to the jurist, who lived at the centre of the town.
Buno Ramanatha was a pupil of Rama Narayana Tarka-pancanana. He was a man of extraordinary genius, but has left no work behind him. His circumstances were very poor, yet he did not seek help from any body. He had sometimes to live on boiled tamarind leaves only.
Once Maharaja Siva Chandra of Krishnagar, wishing to patronise him, came to Nadia and asked him ; " Are you in any difficulty?" Buno Ramanatha replied "No, thanks; I have repeatedly gone through the Tattvacintamani but have met with no difficulty." Then the Maharaja said ; " I did nob enquire of any difficulty of yours in Logic, but I desire to know whether you have any pecuniary wants." The reply again was: " No, thanks."
86. KBSISTAKANTA ViDYAVAGleA (ABOUT 1780 A.D.).
He was a pupil of Rama Narayana Tarkapaiicanana and was equally versed in Logic and Jurisprudence. He wrote the following works:—
(1) Nyaya-ratnavali.
(2) Dayabhaga tika.
(3) Gopala-lllarnrta.
(4) Caitanya-candramrta. (6) Kamini-kama-kautuka.
A History of Indian Logic(6) Пратапа-cintamani-tika.
(7) Sabda sakti-prakasika-tlka.
He flourished during the time of Maharaja Girisa Chandra of Krishnagar. He was too conscious of his genius. On his deathbed when he found that his end was drawing nigh, he said :—
" Let many stars shine in the sky, let lamps too spread their lustre in every house, let the little fireflies glitter from quarters to quarters; alas ! the sun having set, what things do not shine before people ! " '
87. RAJAOnpAMAISTIMAKHItr.
Writers of Navya Nyaya have spread all over the country. In Madras Rajacudamanimakhin who was a minister in the Court of Raghunatha Nayaka of Tanjore, wrote a Tattva ointamani-dar-pana in 1630 A.D.
88, DHARMARAJADHYABIN.
Dharmarajadhvarin, a native of Kandaramanikkam, wrote a commentary on the Tattva-cintamani-prakasa of Ruoidatta.
89. GOPINATHAMAPNI. (ABOUT 1650 A.D.).
He wroteSabdaloka-rahasya, Tarkabhasa-tika, and Padartha-viveka-tika. He was a Maratha and lived in Benares during the time of Raja Jai Singh. He calls himself Lord of the Lily of Logic.*
A History of Indian Logic90. KBSAВНАТТА АрЕ.
Krsna Bhatta Ade was a Maratha, who wrote a gloss on Gadadhari called Gadadhari-karsika ' and one on Siromani's Tafc-tvacintamani while residing at Benares, where he died about 150 years ago. The gloss has been printed in Telega characters.
91. MAHADEVA PtTNTAMKAB
(ABOUT 1790 A.D.).
He was a Maratha resident in Poona and flourished about 125 years ago, during time of the end of the Peshawas (1795 A.D.) He wrote glosses on Bhavanandi-tlka.'
A History of Indian Logic92. RAGHUNATHASASTBI (PABVATA) (ABOUT 1815 A.D.).
He was a Maratha, who wrote a gloss on Gadadharl-panca-vada while residing at Poona about 70 years ago.
A History of Indian LogicCHAPTER IV.
Present state of the Science of dialectics. (1700—1900 A.D.).
93. PATRONAGE OF THE MAHARAJA OF NADIA.
.Nadia is still the best centre where students from all parts of India соше to study Nyaya, for it represents the best traditions of Nyaya at the present time. Towards the end of the seventeenth century Maharaja Bamakrsna Raya of Nadia., having granted valuable landed properties to the Pandits, specially the Nyaya Pandits of Nadia, enlisted their sympathy and was styled Navadvipadhi-pati, overlord of Navadvipa.
MaharajaKrsnacandra Raya of Nadia (1728—1782) was the last land-holder to encourage Pandits with monetary help. His council-room was adorned by Harirama Tarkasiddhanta and Krsnananda Vacaspati of Navadvipa, Vanesvara Vidyalankara of Guptipara, Jagannatha Tarkapanoanana of Triveni and Radha-mohana Goswami of Santipura There lived in the time of his son, Maharaja Sivacandra Raya (1782—1788) such famous Pandits as Sankara Tarkavagisa and others Maharaja Isvaracandra Raya (1788—1802), Maharaja Girisacandra Raya (1802-1842), and the Maharajas of Burdwan and Natore, gave a little encouragement, but it was not adequate.
94. THEPOBTTTGTTESE TAKE Aiy INTEREST IN DIALECTICS.
The Jesuit missionaries, who lived in India in the seventeenth and eighteenth centuries, took a great interest in Sanskrit and much valuable information is available from the accounts which they have left.
The Portuguese Jesuits, while sending manuscripts from Pondicherry and Chandernagore to the King's Library at Paris, remark in 1732, that most of the manuscripts were collected from Navadvipa. One missionary says: " The founder of the Nyaya School, which means disputation, is a famous Brahmana called Gautama." " Whatever research I made," says he, "I could not get his principles or aphorisms. I have obtained a commentary on them, which we have sent. The Nyaya School is the only one in vogue in the kingdom of Bengal, and it is for this reason that a large number of books by the authors of this sect are sent."
The missionary goes on to observe:—
" Gange§a is very famous: he is the author of the
Cinta-A History of Indian Logicmani, the name of which has clung to him. It is a book containing the whole of dialectics, according to Gotama's sentiments. Gangesa's dialectics have caused people to forget all the other parts of philosophy and to neglect the best authors, who are almost unknown since the decadence of letters under the Mogols."
Father Pons remarks:—
"The School of Nyaya (reason or judgment) has surpassed all the others in Logic, especially from the time, some centuries back, that the Academy of Nadia, in Bengal, became the most celebrated of India, thanks to its famous Professors, whose works have spread in every direction. . .. Nowadays they teach in the Nyaya schools hardly anything else besides Logic, which the Brahmanas have stuffed with an endless number of questions, a great deal more subtle than useful. It is a fhaos of minutiae, aa Logic was in Europe about two centuries ago. The students spend several years in studying a thousand varieties of subtleties on the members of the syllogism, die causes, the negations, the genera, the species etc. They dispute stubbornly on suchlike trifles and go away without having acquired any other know-ledge. The Nyaya has in consequence been given the name of TarkaShastram."
Anquetil Du Perron, who had known Father Mosac at Chandernagore since 1756, says that Father Mosac learnt Sanskrit at Nadia University and that his translation of the four Vedas, specially the Yajur Veda forms a part of his vast and learned collections.
At the time the Portuguese searched for the books, the following works of Nyaya were prevalent in Bengal:—
(1) Kusumanjali, of Odayana.
(2) Commentary on Kusumanjali by Vardhamana.
(3) Dravya-kiranavali of Udayana.
(4) Commentary on Dravya-kiranavali by Vardhamana.
(5) Guna-kiranavali of Udayana.
(6) Commentary on Guna-kiranavali by Vardhamana.
(7) Commentary on Grotama-sutra of Vacaspati.
(8) Lilavati with Commentary.
(9) Vadartha in one volume comprising (i) Devata-vada, on the nature of the gods; (ii) Mukti-vada, on salvation ; (iii) .Pragabhava, on future contingent things; (iv)
Visistha-A History of Indian Logicvaisistha-vada, on the qualities; (v) Vidhi-vada, true meaning of laws, etc.
(10) Bauddhadhikara of Raghunatha Siromani in the volume of Kusumanjali.
(11) Vadartha-khandana showing that there is no other cause but God.
(12) Akhyata-vada of Mathuranatha. on some points of grammar.
(13) Apurva-vada, on fate.
(14) Sakti-vada, on power.
(15) Siddhanta-muktavali.
(16) Cintamani by Gangesa.
(17) Pratyaksa and Aunumana-khanda by Raghunatha.
(18) Commentary on Pratyaksa and Anumana-khanda of Mathu* ranatha.
(19) Mathuranatha on Vidhi-vada.
(20) Bhavananda on Anumana.
(21) Bhavananda on Sabda.
(22) Gadadhara the Master on the Pratyaksa of eiromam.
(23) Gadadhara the Master on Anumana of Siromani.
(24) Some speaial works of Gadadhara the Master.
(25) Jagadisa on Anumana of Siromani.
96. BRITISHGOVERNMENT ENCOURAGES NYAYA.
India came into the possession of British in 1757 A.D. Since then the students of Navadvipa have received grants from the British Raj. In the year 1829 this was stopped, but was again restored in 1830 by the Governor-General in Council at the request of H. H. Wilson, the great orientalist.*
A History of Indian LogicNavadvipa, Bhatpara, Purl and other places. Public examinations have been instituted for the encouragement of Nyaya along -with other branches of learning.
A subsidy has also been granted to the Asiatic Society of Bengal for publication of Sanskrit books, including dialectical works.
At present all fche works and dialectics are being collected. English, French, German and other scholars are collecting Sanskrit books including books on dialectics.
There are heaps of manuscripts in the libraries of Europe, iiiich as the British Museum, India Office, the Imperial Academy of Vienna, the Imperial Academy of St. Petersburg, Musee National of Paris, etc.
Catalogues are being prepared, and great facilities are being given for fche study of dialectical works 97. RISE OF VERNACULAR DETRIMENTAL TO NYAYA.
On account of the great attention given to vernaculars at the present day the study of Nyaya is declining. Great encouragement is being given to vernacular studies. The acca University Committee observes that "the Bengali language has made greau progress under British Rule, and its further development should be regarded as one of the duties of the state universities of the Bengal Presidency."
The Calcutta University has already recognized—as the result of the zealous and devoted work of Sir Asutosh Mukerjee—the vernaculars up to the M.A. standard. Several well-organized societies such as the Bangiya Sahitya Parisad and the Sahitya Sabha have been founded to cultivate the Bengali language.
Nyaya written in Sanskrit is not much appreciated. Nyaya written in an easier language is acceptable, but even then the diction of such works cannot be easy.
97. THEUNIVERSITIESONTHEWESTERNMODEL.
As a result of long controversies dating from 1792 A.D. the Calcutta University was founded in 1854. The universities of Calcutta and other places have made suitable arrangements for fche study of western learning. Nadia and other archaic universities are declining, being unable to make headway against the more scientific methods of study which are developing under the influence of Calcutta and of the other universities, established by the Imperial British Government, with the object of encouraging eastern and western learning side by side. In spite of the strenuous efforts made by the British Governmen-t to foster study and research in indigenous Logic, it is at its lowest ebb, as the degrees of A History of Indian Logica modern university are held in greater regard than those of the archaic universities of Mithila and Nadia, because, it is often alleged, that in comparison with the Logic of Europe, Indian Logic though subtle, is cumbrous in its method, forbidding in its language, and less profitable in its material results.
A History of Indian LogicAPPENDIX A.
THE UNIVERSITY OF TAXILA.
A.
Taksasila or Taxi! a was the capita] of a province of Gandhara and is situated near the river of
Taxila: Its political gadheri in the Rawalpindi district. The ' high antiquity of Taxila can be best
ga-' conquest of tiered from the fact that it was famous in the time of Buddha as a University town in India and that Gandhara, of which it
forms a part, is mentioned in both the Rig-veda and the Atharva-veda, and. in the TJpanishads and Buddhist literature. In historical times' we notice it came under the sway of Cyrus the Great (558—530 B.C.), who is said to have conquered it along with other provinces of Gandhara. It is said to have remained in the possession of his successor, Cambyses, who ruled the Persian empire from 530 to 522 B.C. It remained a Persian province for nearly two centuries ; -and after the downfall of the empire in 331 B.C., it, along with other provinces, came under the sway of Alexander the Great. Herodotus relates that Skylax was first sent by Darius (probably about 510 B.C.) to conduct a fleet of ships from a tributary of the Indus into the Gandhara country. Ctesias (415-319 B.C.) resided at the Persian Court for 17 years as physician during the reigns of Darius II and Artaxerxes Memnon, during which time Gandhara is said to have remained a Persian province. An interesting relic of Persian influence at Taxila is an inscription in Aramaic character of the fourth or fifth century B.C., which is the only Aramaic record that has yet been found in India.
Early in the spring of 326 B.C. Alexander with his army entered into the territories of the king of anrTe™' Taxila, who had already tendered his submission. Later on we find it to be a part of the Magadha Empire under the Mauryas, which is clearly evidenced by the fact that Asoka was viceroy of Taxila. The territory of Gandhara, including Taxila, was again conquered by Euthydemus or Democritus and was subsequently wrested from the family of Greek princes by Eucratides. The inscriptions and coins further show that the family of Eucratides was supplanted
A History of Indian Logicby the Saka satraps in Taxila, but the princes continued to hold the Kabul valley until the last vestiges of their rule, which had survived the attacks of the 6akas, were swept away by the Kushans.
There is a copper-plate inscription of the satrap of Taxila, Patila by name, which records the deposit of the relics of Buddha and a donation made in the 78th year of some (Parthian ?) era (probably corresponding to 93 B.C.) during the reign ofkingMogo or Manes. There has been discovered a column-inscription of one Heliodorus, a Greek native of Taxila and a Vaishnava convert -which runs as follows :
— " This Garuda-column of Vasudeva (Vishnu) the god of gods, was erected here by Heliodorus, a worshipper of Vishnu, the son of Dion, and an inhabitant of Taxila, who саше as Greek Ambassador from the great king Antialcidas to king Kasiputra Bhagabhadra, the Saviour, then reigning, prosperously in the fourteenth year of his kingship."
B.
" Three immortal precepts (footsteps).. . .when practised lead to heaven—self restraint, charity, conscientiousness."
Taxila was one of the great cities of the East, and was famous as the principal seat of Hindu learn-Taxila the great seat g щ Northern India, to which scholars
Taxila was one of the great cities of the East, and was famous as the principal seat of Hindu learn-Taxila the great seat g щ Northern India, to which scholars