94 Proceedings of the Asiatic Society, [June, 



A'charya to establish on Naiyayik arguments the existence of the 

 Supreme Being.* 



5. The (JJabda cakti prakacika of Jagadi(;a. 



The chief works on Law or Smriti are — 



1. Parts of Raghunanclana's Ashtavincati Tattwa. 



2. Dayabhaga. 



3. The Qraddha viveka. 



4. The Prayacchitta viveka. 



The peculiarities of the Nuddea scholastic training may be summed 

 up at once by a reference to that part of Bacon's Novum Organom 

 which describes the system of scholastic logic still current in his 

 day. In the 29th Aphorism of the first book he says that those 

 sciences which are founded on opinions and arbitrary dogmas have 

 a natural affinity to anticipation rather than to interpretation, and 

 to the scholastic logic rather than to his proposed induction, for 

 their object was to subdue assent, not things ; to win victory in a 

 disputation over an antagonist, not to extend man's dominion over 

 nature. We have here an exact account of Nuddea logic, and the 

 class of men whom it tends to educate, — its sole end is vichdra, to 

 win victory at a festival by clever arguments which silence the 

 opponent for the time being. Many Pandits devote most of their 

 attention to the purvapakshas, i. e., those parts of the popular trea- 

 tises which give at great length the arguments of the opposite side 

 to the author, — it being the established rule in Hindu dialectics 

 that every writer must present at full his opponents' views and 

 exhaust all that can be adduced in their favour, before he proceeds 

 to overthrow all that has been brought forward and to establish 

 his own opinion. f These Pandits are thus enabled to stock them- 

 selves with a store of plausible arguments to oppose a popularly 

 received opinion, and thus to win the credit of ably supporting an 

 apparently hopeless cause. The very form of Hindu logic necessitates 



* This has been edited with an English translation by the author of this 

 Report. 



f The writer has heard Pundit Iswar Chunder Vidyasagar relate how he 

 first conceived his disgust at the native Nyaya, when as a student he once 

 spent a week of hard labour to master some abstruse opinion, which day 

 after day was elucidated and at length made clear by the teacher. When 

 the class met the next day, the first thing they heard was, " now this view 

 is only the purvcupakshu, we must now proceed to shew that it is incorrect." 



