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The first work of 狈补惫测补-狈测腻测补 school is 罢补迟迟惫补肠颈苍迟腻尘补峁噄 which was written by Ga峁単esa 鲍辫腻诲丑测腻测补 in about 1200 A.D.^[1] Through this work he made the base of Navya-狈测腻测补 in 惭颈迟丑颈濒腻.

D.C. Guha states that:

鈥淭his perhaps can more appropriately be said in regard to the 狈补惫测补-狈测腻测补 system of Logic which gradually flourished in India after 鲍诲补测补苍腻肠腻谤测补 (1000 A.D.) and particularly at the time of Ga峁単e艣op膩dhy膩ya, the illustrious author of 罢补迟迟惫补肠颈苍迟腻尘补峁噄鈥�.^[2]

The 罢补迟迟惫补肠颈苍迟腻尘补峁噄 is divided into four chapters鈥�

1. 辫谤补迟测补办峁�a (perception),
2. 补苍耻尘腻苍补 (inference),
3. 耻辫补尘腻苍补 (comparison) and
4. 艣补产诲补 (verbal testimony).

These are the four means of valid knowledge accepted by 狈测腻测补 system. This work of 骋补峁単别艣补 is of an epoch-making nature as it has started as if a Nava-yuga (new era) in the development of philosophy in India.

From the benedictory verse of the work, it appears that 骋补峁単别艣补 was a devotee of 艢颈惫补 whom he salutes at the very beginning.^[3] The author then discusses about the utility of an invocation of blessings (尘补苍驳补濒补惫腻诲补).

In his view,

鈥淎ll polite people must observe the decorum of invoking blessings if they wish to bring their work to a successful completion.鈥�^[4]

Next 骋补峁単别艣补 discusses about the validity of knowledge. In this context he also deals with invalid knowledge and the 狈测腻测补 theory of 补苍测补迟丑腻办丑测腻迟颈. 骋补峁単别艣补 has also elaborately discusses about perception鈥揵oth ordinary (laukika) and extra-ordinary (alaukika). However, this work contains an exhaustive and elaborate discussion on inference, which is regarded as the foundation of modern logic. His discussion on 补苍耻尘腻苍补 attracted many scholars of 狈补惫补诲惫墨辫补 of Bengal and these scholars of Bengal have written many commentaries on 补苍耻尘腻苍补 (inference) portion of this work. They also wrote many independent treatise on 艣补产诲补 (verbal testimony) and 补苍耻尘腻苍补 (inference). Mention may be made of the commentaries of 搁补驳丑耻苍腻迟丑补 艢颈谤辞尘补峁噄 (1500 A.D.), 惭补迟丑耻谤腻 Bhatt膩c膩rya (1580 A.D.), 闯补驳补诲墨艣补 Bhatt膩c膩rya (1590 A.D.), 骋补诲腻诲丑补谤补 Bhatt膩c膩rya (1650 A.D.) etc.^[5] It was 痴腻蝉耻诲别惫补 厂腻谤惫补产丑补耻尘补, who introduced the study of 颁颈苍迟腻尘补峁噄 in Bengal in about 15^th century.^[6] Gradually this work became popular in Madras, Maharastra and Kasmir. After some years it became well-known in all over India.^[7]

搁补驳丑耻苍腻迟丑补 艢颈谤辞尘补峁噄 is regarded as the second great figure of 狈补惫测补-狈测腻测补 school, whose commentary on 罢补迟迟惫补肠颈苍迟腻尘补峁噄 is called 顿墨诲丑颈迟颈. He also wrote a short treatise named 笔补诲腻谤迟丑补迟补迟迟惫补苍颈谤奴辫补峁嘺. Two other famous writers, viz. 惭补迟丑耻谤腻n膩tha Tarkav膩g墨艣a and 闯补驳补诲墨艣补 Bhatt膩c膩rya commented on 搁补驳丑耻苍腻迟丑补 艢颈谤辞尘补峁噄鈥檚 commentary. These are 罢补迟迟惫补肠颈苍迟腻尘补峁噄d墨dhitirahasya and 艢补产诲补艣补办迟颈辫谤补办腻艣颈办腻. The former belonged to the end of the 16^th century A.D. and the later to the beginning of the 17^th century A.D.^[8]

Jayadeva wrote an important work named 膧濒辞办补, a commentary on 罢补迟迟惫补肠颈苍迟腻尘补峁噄 in about 13^th century A.D. 艢补办迟颈惫腻诲补 of 骋补诲腻诲丑补谤补 Bha峁�峁�膩c膩rya is another 狈补惫测补-狈测腻测补 treatise. The subtlety of this system is found in the 骋补诲腻诲丑补谤补 Bha峁�峁�膩c膩rya鈥檚 commentary which is written on 艢颈谤辞尘补峁噄鈥檚 commentary.

The 狈补惫测补-狈测腻测补 system evolved a special kind of language which is different from language used in Sanskrit literature. The new language used in Sanskrit logicians made it perfect and useful for all branches of Sanskrit study. The technique of this system is different from the earlier works. It is excellent and incomparable. The famous features of it are the appropriate and extreme thoroughness of analysis. The development of this system becomes on behalf of its own technique of interpretation.

In the words of Guha,

鈥淭he super excellence of the technique of 狈补惫测补-狈测腻测补 is clearly borne out by the fact that the whole of India spontaneously accepted this technique as the instrument par excellence to give expression to any subtle idea that might have occurred in the minds of the scholars of any branch of Sanskrit study.鈥�

^[9] All other schools of Indian Philosophy like the Grammarian school of Pa峁噄ni and others, the modern 痴别诲腻苍迟补, the modern system of law and theology of Bengal, the modern criticism and dissertations on literature, the modern 惭墨尘腻峁僺腻 etc. follow the 狈补惫测补-狈测腻测补 technique. The literature of this system is very vast.

Footnotes and references:

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[1]:

Dasgupta, Surendranath, A History of Indian Philosophy, Vol. 1, p. 308

[2]:

Guha, D.C., 狈补惫测补-狈测腻测补 System of Logic, p.1.

[3]:

驳耻峁嚹乼墨迟辞鈥檖墨艣补蝉迟谤颈驳耻峁嘺蝉补肠颈惫补蝉迟测补办峁�a谤补尘补测补蝉迟谤颈尘奴谤迟迟颈谤测补岣� 蝉峁涐梗峁璱 sthitivilayakarm膩峁噄 tanute/ k峁沺膩p膩r膩v膩ra岣� paramagatirekastrijagat膩峁� namastasmai kasmaicidamitamahimne purabhide// 罢补迟迟惫补肠颈苍迟腻尘补峁噄, p.1.

[4]:

Vidyabhusana, S.C., A History of Indian Logic, p. 408

[5]:

Dasgupta, Surendranath, A History of Indian Philosophy, Vol. 1, p. 308

[6]:

Vidyabhusana, S.C., A History of Indian Logic, p. 405

[7]:

Ibid

[8]:

cf. Shastri, D.N., The Philosophy of 狈测腻测补-Vai艣e峁�ika and Its Conflict with the Buddhist Dign膩ga School, p. 122

[9]:

Guha, D.C., 狈补惫测补-狈测腻测补 System of Logic, p. 1.