Page:A History of Indian Philosophy Vol 1.djvu/292

27 6 The Nyliya- V aisel"ka Philosophy [CH. from intelligence. It is absolutely unmeaning to call buddhi non- intelligent. Again what is the good of all this fictitious fuss that the qualities of buddhi are reflected on purua and then again on buddhi. Evidently in all our experience we find that the soul (iitma1l) knows, feels and wills, and it is difficult to understand why Sarpkhya does not accept this patent fact and declare that know- ledge, feeling, and willing, all belonged to buddhi. Then again in order to explain experience it brought forth a theory of double reflection. Again Sarpkhya prakrti is non-intelligent, and where is the guarantee that she (prakrti) will not bind the wise again and will emancipate him once for all? Why did the purua be- come bound down? Prakrti is being utilized for enjoyment by the infinite number of puruas, and she is no delicate girl (as Sarpkhya supposes) who will leave the presence of the purua ashamed as soon as her real nature is discovered. Again pleasure (slIkha), sorrow (du[lklta) and a blinding feeling through ignorance (moha) are but the feeling-experiences of the soul, and with what impudence could Sarpkhya think of these as material substances? Again their cosmology of a mahat, aharpkara, the tanmatras, is all a series of assumptions never testified by experience nor by reason. They are all a series of hopeless and foolish blunders. The phenomena of experience thus call for a new careful recon- struction in the light of reason and experience such as cannot be found in other systems. (See Nyiiyamafijari, pp. 452-466 and 490-496.) Nyaya and Vaiseika sutras. It is very probable that the earliest beginnings of Nyaya are to be found in the disputations and debates amongst scholars trying to find out the right meanings of the Vedic texts for use in sacrifices and also in those disputations which took place be- tween the adherents of different schools of thought trying to defcat one another. I suppose that such disputations occurred in the days of the U paniads, and the art of disputation was regarded even then as a subject of study, and it probably passed then by the name of viikoviil.ya. Mr Bodas has pointed out that A.pastamba who according to Biihler lived before the third century B.C. used the word Nyaya in the sense of Mlmarpsa J . The word Nyayaderived ] ./ipasta/J/ba, trans. by Biihler, Introduction, p. XXVII., and Bodas's article on the Ilist(lrical Sm.vL'Y 0/ 11Idia1l Logit" in the Bombay l:ranch of J.R. A.S., vol. XIX.