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225 CHAPTER - VI CONCLUSION The main purpose of this dissertation is to give a concept of Tarkabhasa written by Kesava Misra. We have started our dissertation with a general introduction of Indian philosophy including its aim and different branches of it. A short note on Nyaya and Vaisesika with their historical development is prepared to know their origin. Both Nyaya and Vaisesika are separate in their origin but later on they have become coalesced and recognized as 'samanatantra'. The Vaisesika and the Nyaya philosophies of the ancient and medieval periods supplemented each other in respect of their subjects and styles. Therefore, they become allied systems. The syncretic Nyaya-Vaisesika School occupies a unique position in the development of Indian philosophical thought. The fusion of Nyaya-Vaisesika and its common characteristics, subject-matter etc. are also discussed in our dissertation. Kesava Misra's Tarkabhasa is a Nyaya prakarana. We have presented a brief description of prakaranas, which have a great value in modern philosophy because of simple, short and lucid form. Because now a days, people are to much busy and due to lack of time they don't able to read the vast Nyayasutra and Vaisheshika-sutra despite of their interest on these subjects. Ordinary students are also not able to understand the literature of the sutras. So, with the help of prakaranas one can understand easily the Nyayasutra and the Vaisheshika-sutra within a short span of time. The Tarkabhasa is able to fulfill every aspect of prakaranas. The scope of the Tarkabhasa is too wide as it includes the vast Nyaya and Vaisesika system in concise. We have also

226 discussed the authorship, date, contents and the commentaries on Tarkabhasa Regarding date, a tentative date is given, i.e. from 1200 A.D. to 1400 A.D. Because Kesava Misra calls himself simply Kesava in the body of the book and he never give his own introduction. At the very beginning of work he tried to show the ultimate aim of human life; i.e. realization of ultimate truth or liberation. He mentions that 'a correct and true understanding of sixteen categories of substances beginning with pramana, one gets liberation from this world of birth and death'. Kesava Misra presented a discussion on the nature of knowledge and its classification. It is the means of acquiring knowledge and criterion to determine truth of knowledge etc. All the Hindu Systems have adopted divergent attitude towards the nature of knowledge. It is a prime factor for all the systems of philosophy. Kesava Misra termed knowledge as buddhi and shows its two varieties - valid and invalid. Valid knoledge is that which conforms to the real nature of the object apprehended and it is caused by valid instruments of cognition such as perception, etc. Invalid experience is that which does not conform to the real nature of object apprehended and it is caused by invalid instruments of cognition. Like Nyaya philosophy Kesava Misra also accepts perception as the best or the most excellent of all pramanas. It gives direct valid cognition. Kesava Misra explains two types of perception- i) Savikalpa - determinate and ii) Nirvikalpa - indeterminate. Anumana is such knowledge that follows some other knowledge. It is accepted by all systems of Indian philosophy except Carvaka. It is a distinct

227 branch of knowledge. Nyaya philosophy describes it as the knowledge of an object through the medium of the knowledge of some mark by virtue of a relation of invariable concomitance between the two. Kesava Misra shows its two divisions - svarthanumana and pararthanumana. Regarding hetvabhasa Kesava Misra has presented an elaborate discussion. According to him, there are five types of hetvabhasa namely, asiddha, viruddha, anaikantika, prakaranasama and kalatyayapadista. He also presented different subdivisions of these hetvabhasas. Upamana is another independent source of knowledge accepted by Naiyayikas. It is the means by which we gain the knowledge of a thing through its similarity to another thing previously well known. According to Kesava Misra, upamana is the instrument of the cognition upamiti. Upamiti is grasped of the relation between the word and the thing denoted by it. It is not ascertained by other pramanas perception, inference etc. it is a separate pramana. Verbal testimony is the last or fourth means of valid knowledge according to Naiyayikas. Gautama defines testimony as the instrument of a trust-worthy person, who is competent to guide others in the performance of their duties and abstention from sins for the attainment of good and the avoidance of evil. In this regard Kesava Misra follows Gautama. He gives a descriptive discussion on akamksa, yogyata and sannidhi in connection with verbal testimony. Without these three a sentence cannot be made. According to Kesava Misra other pramanas are come under these four pramanas.

228 Pramanyavada or theory of validity of knowledge is another important topic of discussion of Tarkabhasa found in the last part of the Purvabhaga. There are two varieties of pramanya viz. svatah-pramanya and paratah-pramanya. The Mimamsaka accepts the first variety while the Naiyayikas accepts the second. Naiyayika believes extrinsic validity of knowledge. Kesava Misra refutes the Mimamsa theory of pramanyavada and establishes the Nyaya views. In the Tarkabhasa we find the detail mention of prameya or object of cognition. In this context, Kesava Misra's views are discussed as well as the views of Bauddha and Mimamsa thoughts also. Here we have added the description of other fourteen categories mentioned by Gautama which are accepted by Kesava Misra. The inclusion of Vaisesika categories under prameya is done very tactfully by the author. Though Nyaya and Vaisesika are coalesced in this book, a notable difference in the concept of Nyaya and Vaisesika systems is seen while dealing with the theory of 'paka'. According to Vaisesika system paka occurs in the parts (atoms). But in Nyaya system it occurs in whole as well as in the parts simultaneously. The ultimate aim of Nyaya and Vaisesika is liberation and in Tarkabhasa, the author mentions it at the beginning of the book. The work Tarkabhasa is very simple and can be understood with a little effort. So many commentaries are found on this book which proves its popularity. The way in which the sutras are presented in the Tarkabhasa, by Kesava Misra is very lucid. The treatment of subject-matter is by the way of enumeration, definition and examination. Enumeration is the mere statement of the categories by name and this has been done here in Tarkabhasa by mentioning first sutra of Gautama. Definition means the pointing out of their distinctive qualities or properties.

229 Examination or analysis consists in the examination as to whether the definition fits in with the thing defined From the above discussion it can be concluded that the Tarkabhasa of Kesava Misra is a complete book on NyayaVaisesika Philosophy.