158 Bhdsha ParicMda, or Division of Language. [Feb. 



not suffice for this purpose, as it is a mere abstract from the works of 

 those schools, and does not enter upon the discussion of the position 

 they are to hold as systems of philosophy. 



It is perhaps not impossible to write a history of Indian philosophy, 

 if it be limited to the task of tracing the gradual development of philo- 

 sophical principles and modes of thinking, without reference to a strict 

 chronological order; but as yet many more materials are required to 

 complete a work, beset with so many difficulties. At the same time we 

 must admit, that even in this attempt, with more ample materials, we 

 can only partially succeed. The doctrines even of those who are consi- 

 dered as the founders of the different schools, bear the marks of a far ad- 

 vanced progress in systematical discussion, and must therefore have been 

 the result of a long series of preceding philosophical enquiries. Hence 

 it would be preposterous to expect, that we should be able to discover 

 the first steps of their researches. We cannot, however, deem this a very 

 great loss, as we have the first philosophical attempts of the Greeks, and 

 we may safely affirm, that a great similarity must have obtained between 

 both of them. We, however, decline here embarking upon any historical 

 research, believing, that under the present circumstances, it is more 

 important to place an original work of Hindu philosophy before the 

 public, and to examine the principles under which it has been con- 

 structed. For this end we consider the Nyaya in that shape, which it 

 has acquired by its amalgamation with the doctrines of the Vaisheshikas, 

 since we are of Colebrooke's opinion, that both sprang from the same 

 root, and are but branches of the same school ; the one being directed 

 more to the explanation of material, the other of logical forms.* Or to 

 state it more exactly, — to the Nyaya belong the logical doctrines of the 

 forms of syllogisms, terms and propositions ; to the Vaisheshika the 

 systematical explanation of the categories (the simplest metaphysical 

 ideas) of the metaphysical, physical, and psychical notions, which 

 notions are hardly touched upon in Goiitama's (the supposed founder of 

 the Nyaya) Sutras. They differ in their statement of the several modes 

 of proof; the Nyaya asserting four modes of proof — from perception, 

 inference, analogy, and verbal communication ; the Vaisheshika admitting 

 only the two first ones. 



* Vid. 'Colebrooke's Miscell. Essays,' Vol. i. p. 261. 



