By G. Chemparathy
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Extra resources for An Indian Rational Theology - Introduction to Udayana's Nyayakusumanjali
THERE IS DIVERSITY OF EFFECTS: Refutation of the view that there is no diversity of causes, but that there is only one (eka-) cause (91, 3—94, 1) or many causes of one single class (ekajätiya-) (94, 2—95, 4). The diversity of effects necessarily requires diversity of co-operating causes (sahakäri). IV. : 96, 3—101, 2 Refutation of the view that the diversity of effects can be explained solely by the co-operating causes that are visible. ), often at the cost of great effort and money, in order to obtain merit for attaining the other world would not be explicable on such an assumption.
319, 3—324, 3 as to why there is no simultaneous cognition of diverse objects and no cognition at all in deep sleep. 68 Cf. NKus 375, 3—376, 4. 40 The Author and the Work ness (jnätatä)69 are two examples from many in which he uses the very arguments of the opponents to refute them. 70 A careful reader of the Nyäyakusumänjali cannot fail to be struck by the fact that Udayana proceeds progressively in his argumentation with the opponent. He argues in many cases step by step, showing at the same time the inconsistency or the falsity of the view of his opponent and finally establishes his own view as the only one logically acceptable.
These statements regarding the characteristic of the Navya-Nyäya school and about Udayana as a thinker are, in my opinion, not only too harsh and unjust, but also influenced by the author's own conception of philosophy. When we compare Udayana's works with those of the other Indian philosophers who preceded him or were his contemporaries, there is no doubt that he takes his place among the great thinkers of India, both for his originality and deep philosophical insight. Quite in accordance with the tradition of the Nyäya-Vaisesikas Udayana was a Saivite, and the Isvara of whom he speaks in his works is Siva.
An Indian Rational Theology - Introduction to Udayana's Nyayakusumanjali by G. Chemparathy