Vol. 1, No. 19.] Optimism in Ancient Nydya. 251 
[N.S.] 
35. Optimism in Ancient Nydya.— By VAaNAMALI VEDANTATIRTHA, 
the interesting paper ‘‘A study of the Nyaya-Sutras,” 
Which. Mahamahopad hyaya Haraprasada Sastri read in t 
Asiatic Society’s Meeting in November 1905, I was delighted to 
find him advocating, with very cogent arguments, that the original 
Nyaya-Sitras were not pessimistic. Nowadays Nyaya Philosophy 
means Nyfyavaisesika, and the philosophic productions of the 
modern Naiyayikas are really Vaisesika Philosophy in a Naiya- 
yika garb. The terminology and the method are Naiyayika, but 
the philosophy is, nevertheless, Vaisesika. Thus the pessi- 
‘ii Siete giey pet 
his Vaisesika, from which he does not know how to distinguish 
his Nyaya. The well-known couplet 
a Teast We waa AAT SA | 
aq atfaat af starts aera | 
makes the Vaisesika salvation <a in an unconscious, pleasure- 
€ss, painless existence. This s it should be. But when 
Srihaga makes Gotama (otherwia ise called ioe nga ame er 
&@ pessimistic doctwine of salvation, he seem riti- 
cally stated the common opinion of his time. Saye 
aaa o fase teas asaare | 
. ~ —~ 
Waa vated (a) a wut fae aaa & | 
(Naisadha XVII, 75.) 
__The following extracts from the Samksepa- Soh a of 
Madhavacarya will substantiate the Sastri’s vie It shows 
identified with the Vaisesika salvation. Whether the author 
"Ss or was not the celebrated Madhavacarya, the minister 
of the Bukka faints of Nene be ee is immaterial to the argument. 
aarty Farfaa eet HMSUATSLAIAI | 
qafate az wafaga aq vfast as aefare | 
Sara ques aat fafanitaarara | 
afawasia acaaua aacefaafeat faafe: i 
