An Indian Rational Theology - Introduction to Udayana's by G. Chemparathy

By G. Chemparathy

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Of the Sämkhyas. Cf. NKus 169, 3—179, 3; 303, 11—308, 4. Cf. NKus 17, 2. Udayana follows a similar procedure also in his ATV where, at the beginning of the work, he brings forward four erroneous views concerning the nature of the soul (cf. ATV 5, 1—2) each of which is then made the theme of the four respective chapters of that work. 61 62 The Nyäyakusumäfijali 37 that its main purport is to refute the objections of the different schools against the existence of Isvara. Various such objections are discussed and refuted here and thus the ground is prepared for the fifth Stabaka.

Some features of Udayana's argumentation, which are interesting from the point of view of Indian logic, may be briefly mentioned here. Our author 69 Compare, for example, NKus 465, 9—12 with ibid. 465, 12—16; ibid. 465, 17—467, 3 with 464, 14—465, 3: See also ibid. 215, 1—218, 1; 231, 3—232, 3; 193, 2—8; 469, 4—470, 3. When the opponent argues that the reasoning of Udayana contains a fallacy, our author answers by a sort of retorqueo argumentum, that the opponent's argument, too, is not free from the same fault.

Rejects the view of the Mlmämsakas that, since the Veda is devoid of a person as author (apauruseya-), it is the very absence of faults in the speaker (vaktrdosäbhävah) that is the cause of the validity of the Veda, and not the good qualities of the speaker, and that consequently it is the absence of faults, and not the good qualities, that causes the validity of cognition. B) Establishment of the extrinsic validity of cognition: Validity is extrinsically cognised since one has doubts about validity until one knows it from repeated practice.

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