365bet娱乐

Kesava Misra begins the subject-matter of the work after deliberating its scope. He mentions the sixteen padarthas accepted by Gautama in his Nyayasutra He explains that by knowing the real nature of the sixteen categories, liberation (moksa) can be obtained He shows that real nature of these categories beginning with pramana cannot be possessed unless the three 26. Tarkabhasa-prakasika p.xxii. 27. bala prakrtasastriyaparibhasanabhijna ityarthah. Tarkabhasa of Sri Kesava Misra p.117

43 aspects of their discussion, viz. enumeration (uddesa), definition (laksana) and analysis or examination (pariksa) are not studied Then he gives the definitions of pramana, karana and karana accordingly. Kesava Misra defines pramana as that which produces true cognition (prama) as its instrumental cause. Then he explains the three varieties of cause, viz, inherent (samavayi), non - inherent (asamavayi) and causes in general (nimitta karana). While describing the inherent cause he explains the relation, which is of two kinds, conjunction or contact (samyoga) and inherence (samavaya). Inherence is defined as the relation between two terms which can not be separated This is possible only when one object depends on another. They are called inseparables. Such inseparables are (1) the parts and the whole; (2) the quality and the substance; (3) motion and that which moves; (4) generality and the individual things (having it) and (5) speciality and the eternal substances. The relation of contact is only between two substances. Then Kesava Misra mentions four different sources of valid knowledge, viz. perception, inference, comparison and verbal testimony. Perception is the direct knowledge of object which is of two types, viz. indeterminate and determinate. Kesava Misra defines indeterminate perception as the knowledge of something without any determination. The instrumental cause is indeterminate perception. Determinate perception functions as an additional factor, which has operation of the instrumental cause. 28 28. 'savikalpaka-jnanamavantara- vyaparah' Tarkabhasa p. 38.

44 Kesava Misra explains the six relations (sannikarsa) of the sense organs with the objects; which is known as sense-object- contact. After perception Kesava Misra explains the second source of valid knowledge i.e. inference, its various divisions with example and also the fallacious reasons are explained in detail. According to him inference is subsumptive reflection (paramarsa) of the reason (linga).29 Here first he explains the relation of the reason (linga) or problems with probandum (sadhya). The relation of probans with the probandum is a natural relation (svabhavika-sambandha). Kesava Misra explains the two fold divisions of inference, i) inference for the sake of one's own self (svarthanumana) and ii) inference for the sake of the others (pararthanumana). It should be noticed that Kesava Misra used the technical terms without giving general introduction to them. Then Kesava Misra explains different types of vyapti with the definition of paksa, sapaksa and vipaksa. Paksa or subject is that in which the presence of the probandum is doubtful. Sapaksa or positive instance is that in which the probandum is definitely known to exist. Vipaksa or negative instance is that in which the probandum is definitely known to be absent. Then he comes to the explanation of five main forms of fallacies and their subdivisions. Upamana or comparison which is another independent source of valid cognition is explained by just like Naiyayikas. According to him comparison is 29. lingaparamarso 'numanam. Tarkabhasa p. 58.

45 that which is gained by the similarity of one thing to a known thing like a cow, when this similarity is aided by the recollection of an assertion made by some knowing person to that effect. 30 The fourth source of true cognition i.e. verbal testimony or sabda pramana is stated by Kesava Misra as the utterance of a trustworthy person. He also discusses the definition and characteristics of a sentence. He said that a sentence is a collection of words which have the three characteristics at the same time: (i) verbal expectancy (akamksa), (ii) Congruity (yogyata), and (iii) Proximity (sannidhi). Here he mentions that without these characteristics a meaningful sentence can not be formed Then he explains the nature of expectancy elaborately. Then he defines word which is a collection of letters. According to Nyaya Philosophy, there are four sources of valid knowledge only and the author of the Tarkabhasa explains all these four like Nyaya Sastra. Kesava Misra rejects the validity of presumption (arthapatti) and negation (abhava) as a source of knowledge. According to him other sources of knowledge will be included within these four. At the end of the Purvabhaga, the author explains the objection of Mimamsakas about the validity of knowledge and establishes the Naiyayika's view. In the Uttarabhaga of Tarkabhasa Kesava Misra discusses the second category or prameya which are twelve in number as enumerated in Nyayasutra These are the self, body, sense-organ, objects, knowledge, mind, action, defect, re-birth, result, misery and salvation. These twelve objects of knowledge 30. Tarkabhasa p.119.

46 enumerated in Gautama's Nyayasutra " Of these twelve the Self is that which has the universal selfhood. This self is different from body and the sense organs. It is distinct from the body, sense organs etc. and also different in each body. It is eternal and omnipresent. It is an object of mental perception. Then he defines body and sense organs. While mentioning objects he said that objects are the six categories. Those are substance, quality, action, generality, speciality and inherence. All these six are positive categories. He also describes Negation, which is cognized in the form of non-existence. Nine substances are described here following Vaisesikas. They are earth, water, light, air, ether, time, space, soul and mind. Kesava Misra defines all these separately. Then he describes the process of production and destruction of the four producible substances beginning with earth. After that he explains the evidence for accepting atoms. Kesava Misra said that the dyad is made up of two atoms when they are in contact with each other. A triad however is composed of three dyads. In this way, gradually gross earth, water, fire and air are created Then Kesava Misra explains the rest five substances i.e. ether, time, space, soul and mind. When Kesava Misra proceeds to the second category i.e. quality, he describes twenty four numbers of qualities as accepted by other Naiyayikas. Then he explains five types of action, then generality, particularity and inherence. After describing the six positive categories he comes to the seventh 31. 'atmasarirendriyarthabuddhimanah prabrttidosapretyabhavaphaladuhkhapavargastu prameyam' N.S. 1.1.9.

47 category which is of the form of negation. He describes four types of negation. After that Kesava Misra comes to the fifth object of knowledge i.e. cognition or knowledge. Then he just mentions the other objects of knowledge in short and he concludes the description of the second category. Next, he briefly describes the other categories. He gives definitions and examples of these categories. It should be noted that in this book Kesava Misra discusses the important topics over and over again. Such topics are soul, knowledge, body, mind, sense-organs, fallacies etc. And those that are not so important are left out without detailed explanation. So this book is very useful to enter into Nyaya-Vaisesika system. The arrangement of topics in this book is scientific and style is lucid.