94 Journal of the Asiatic Society of Bengal. [March, 1914. 



Lord \ wishes to attain with great effort the altogether feeling- 

 less state of a swoon, a condition of existence similar to 

 that of a stone." (M. Rangacarya'a translation). 



This passage not only states the naiyayika conception of 

 Hboksa as containing an element of agreeable feeling, it also 

 distinguishes it clearly from the vaisesika conception. 



The second passage is from Gunaratnd* s Tarka-Rahasya- 

 Dlpika. It was originally brought to my notice by my revered 

 teacher M ahdmahopddhydya Haraprasada Sastrl , CLE., M.A., 



F.A.S.B. It runs thus (Dr. Luigi Suali's edition of 



, p. 188). 



^s 



Translation : —A follower of Gotama (i.e. a naiyayika) 

 would not like to attain such liberation as_ is taught by the 

 vaisesikas. He would prefer living in Vrindavana [though this 

 might entail] living in company with [such creatures as] the 

 jackals. 



This passage also makes a clear distinction between the 

 vaisesikas and the naiyayikas, with reference to the notion of 



moksa or liberation. 



The third passage is from the well-known Nyaya Sara. 

 It is avowedly a naiyayika work and its author Bhasarvajna 

 is mentioned as a leading authority on nyaya, along with 

 Aksapada, Vdtsyayana, Vdcaspati y etc., in Gunaratna's 'Varka- 

 Rahasya-Dipikd. The following extract will show that at least 

 one school of naiyayikas (including lihdsarvajna) allowed an 

 element of agreeable feeling in the notion of moksa. 



r fet v v^^x^ x^^x* 





a 



Bibliotheca Tndica ed., pp. 39-41. 



I I would prefer to translate thus :— ' u who by means of the grace 

 of the Lord, obtained by the performance of vedic sacrifices." 



* Mahamahopadhyaya Satischandra Vidyabhusan, M.A., Ph.D., 



F.A.S.B., reads **r^ JJ*>it\ '%*W *t' and f^rUBW^ I ^T**'- 

 I have accepted the above readings, however, on the strength of 

 J ayasimha Surfs commentary. 



