Vol. VI, No. 6.] The Pramanas of Hindu Logic. 297 



[N.S.] 



Translation. — "The carvakas admit only one source of true 

 knowledge, namely, observation, Kanada and Sugata (i.e., the 

 Buddha) admit observation and deduction, the Sankhyas admit 

 observation, deduction, and the word. One school of Naiya- 

 yikas . are like the Sankhyas in this respect, and admit three 

 pramanas only. Other Naiyayikas admit observation, deduc- 

 tion, the word and analogy. Prabhakara admits these four 

 and Implication (arthapatti) besides. The followers of Bhatta 

 and the Vedantists admit these five and also Negation (abhava). 

 The Pauranikas admit the above six and also Sambhava and 

 tradition (aitihya)." 



I had much ado in tracing this passage to its earliest 

 known source. It occurs in Varadaraja's Tarkika-raksa (verses 

 7 — 10), a work which has been undeservedly consigned to obli- 

 vion by our pandits. It cannot be earlier than Kumarila and 

 Prabhakara, for both are expressly mentioned in the passage. 

 The Manasollasa, otherwise called the Daksinamurti-stostra- 

 vartika, of Suregvara contains these verses. So they must 

 have been either composed by Suregvara himself or quoted 

 from some author who lived during the generation that fol- 

 lowed Kumarila and Prabhakara and preceded Suregvara. 



It will be noticed that the Sankhyas and a school of the 

 Naiyayikas are here described as admitting ' the Word/ as 

 an independent source of valid cognition. Now what is 'the 

 Word 9 ? The Sankhyas understand by • the Word ' what is 

 now-a-days called revelation. The ancient naiyayikas under- 

 stood by it what might be termed ' Authority/ including revela- 

 tion, and a passage in the Bhasya of Vatsayana is often 

 cited as proving that the Authority may be of even a barba- 

 rian or mleccha. 1 The neo-logicians (followers of navya Nyaya) 

 have discarded this meaning partly and given it an unnatural 

 sense. 



The ordinary Naiyayikas admit a fourth source of valid 

 cognition, namely, analogy (upamana). Who are the Nyciyai- 

 kadegins, then, that admit three pramanas only? I consulted 

 many pandits , but none could give any answer. Help came 

 from a different quarter. Mallinatha, the well-known commen- 

 tator on the kavyas, was also a philosophical writer. He 

 wrote a very lucid commentary on the Tarkika-raksa called the 



Niskantaka. ?qTO4^(Jt«ft ^^ft^T^ (the school of naiyayikas 



here referred to is the school of Bhusana) says the Niskantaka. 

 Who are the Bhusanlyas then \ Varadaraja himself quotes 

 Bhusana-kara four times in the Tarkikaraksa in connection 



• • • 



with the nigrahasthanas (situations of defeat). Mallinaihu 

 quotes Bhusana once more as holding the doctrine that action 



srcum i 



Nyaya -bhasya I, 1,7. 



