Books : The Nyaya Sutras of Gotama : Satis Chandra Vidyabhusana

The Nyaya Sutras of Gotama : Satis Chandra Vidyabhusana (1913, 2003) Munshiram Manoharlal Publishers.

Gotama Nyaya Sutras

I found this book at one of the Book Fairs at Palace Grounds, Bangalore and I fond it very interesting.

I paid Rs 500 for it and just found that you can get a free download at archive.org (17.5 MB). (  )

I am attaching the TOC for your reference so you know the sort of genius that the Gauthama Gothra possessed. (I plan to bask in reflected glory of course.)

Table of Contents : 

• The Sixteen categories
• Release ( _ ) … …
• Means of knowledge ( J11n)
• Perception, ( ~ ) defined ‘”
• Inference ( ~) defined …
• Corn parison ( ‘”If1IA ) defined
• BOOK I, CHAPTEIl. I •
• Word or verbal testimony ( ~ ) defined
• Objects of knowledge ( sPR )
• Soul ( ~ ) defined
• Body ( ~ ) defined
• Sense ( ~) defined
• Element ( ‘J.” ) defined
• Qualities ( ~ ) of earth etc ….
• Intellect ( ~ ) defined
• Mind ( ~: ) defined
• Activity ( ~ ) defin,d and explained …
• Fault ( ~ ) defined·
• ‘l’ransmigration ( ~ ) defined
• .Fruit ( …. ) dofined
• IJain ( !:’lI ) defined
• Release ( m ) defined
• Doubt ( WI ) defined and explained
• Purpose ( ~ ) defined
• Example or familiar instance ( nfl’t'l )
• Tenet4.~ ) defined
• A dogma of aUlhe Schools ( ~1′l’Ifi\i1~,ifj )
• A dogma peculiar to some School (viAminol’lllll!’Mmlfij;iIIr,Mifj )
• A hypothetical dogma ( ~~ ). . ..
• An implied dogma (”’fI’I”~)
• MemAA~ of a syllogism (.~ )
• Pro~.tion ( – )
• Reason (q) …
• flomogeneous or affirmative f£.ason (~)
• Eleterogeneous o~ negative reason ( ~ )
• Example(~)
• ,Homogeneous or affirmative example ( m+6{,\!, .. ) …
• Heterogeneous or negative example (,,,,*4,,,, .. )
• Application, affirmative and negative ( nwR )
• Oonclusion ( ~ )
• . Confutation ( M )
• Ascertainment (fWr)
• • Discussion (IQ!{)
• ‘j Wrangling (~)
• g Cavil ( fimvwr) … . ..
• J Fallacies of reason ( ~ )
• The erratic ( ~ )
• The contradictory ( ~ )
• nOOK I, CHAPTER n.
• ‘rhe controversial or equal to the question ( ~ )
• ‘l’he reciprocal or unproved (~)
• The mistimed ( …..mm )
• i Quibble ( ft) …
• Quibble in respect of a term ( ~ )
• Quibble in respect of a genus ( ~ )
• Quibble in respect of a metaphor (~)
• j Futility ( “”" ) …
• J An occasion for rebuke (f’i~)
• BOOK 11, CHAPTER I.
• Doubt ( “” ) examined
• The means and objects of knowledge (~-.) examined
• Perception ( ~ ) examined
• Special kinds of knowledge ( ~) ‘”
• The relation of perception and inference ( IU .. i …. j .. ‘ .. , )
• The whole ( ~ ) and its part ( lII!m )
• Inference ( ~ ) examined
• The time present, past and future ( ~, ., ftIm ) examined
• Comparison (‘”"‘” ) examined
• Word or verbal testimony ( !J’i!( ) examined
• The Veda ( _ >-xamined
• Inju}lction ( !Si)
• Persuasion ( e)
• Praise (~) .••
• I}lame (~) .••
• Warning ( ‘II<IIit ) …
• ….
• P”rescription ( ~ )
• Reinculcation ( ~ )
• Tautology ( ~ )
• The Medical Science ( ~ ) .
• nOOK 11, CHAP’l'lHl. 11.
• Meausof knowledge (~) examined
• Rumour ( ~~ ) …
• Presumption (~)
• Probability ( ~ )
• Non-existence ( ~ )
• ~The nature of sound (~) examined
• OtherneBs (~) .
• Letters, their modifications and substitutes (~)
• Word (~)
• Individual (arm)
• Form ( “”‘”‘ )
• Genus (enm) ‘”
• nOOK 111, CHAP’j'I!:R I.
• HeJlse ( ~ ) is not soul ( Ifm’IIIt )
• Body ( • ) is not soul ( !W’II( )
• Duality of the eye ( “‘!: )
• Remem brance (~)
• Mind ( ~: ) is not soul ( ~ )
• The soul (“11’1’111) established.
• The body ( ~ ) is earthy …
• ’1′he eye-ball (~) is material
• The seuses ( ~ ) are material ( ~fftlII) …
• ’1′he eye ( “‘!: ) and its ray ( m: )
• 1.’he seuses ( ~ ) are more than one …
• ‘touch (~)
• ‘rhe senses are five ( ~ )
• The qualities of the elements (,,~ )
• BOOK Ill, CHAPTER 11.
• intellect or knowledge (!It is not ctema]
• Knowl~dgo is not momentary
• The nature of knowledg6( ‘If’! )
• . Recollection (~)
• Desire and aversion ( ~ )-
• The mind ( ‘I’f; ) is not the seat of knowledge
• gel
• , l ‘iv )
• ‘Memory ( ~ ) and its causes
• ,Knowledge ( WlIf ) is not a natural quality of the body
• , ‘Non-simultaneousness of knowledge ( “‘,”"i’~ )
• The mind ( ~: ) is atomic ( ~ )
• Desert (~ ) producing t,he body …
• Activity (qm) __ _
• Faults (~)
• Stupidity (~ )
• . Transmigration ( ~ )
• BOOK lV, CUAPTER I.
• Entity does not arise from non-entif,y (” IJI~~:)
• God (~:)
• Production from no-caus~ ( ~ ~: )
• All are not non-eternal ( ” ij6a.. Iii ….. , )
• All are not eternal ( ” ~. ~ )
• All are not distinct ( ” ~. ‘l1I’-!!) •
• Self-exiRtence ( ~ ) and reJati ve lion-existence ( ~ ) …
• No fixity of number ( ~~ )
• :Fruit ( w ) examined
• Paill ( 5:” ) examined
• Release ( ~ ) examined
• Debts and troubles ( ‘Il’I1!J ill )
• HOOK 1 V, CHAI’TEH. 11.
• The rise of true knowledge ( ~wf.m.qm )
• ‘l’h~ w hole m~ d i t,A .n!Jl’t,~ ( tIRlmIQ)
• Atom (..,)
• ‘fhe nun-reality of things ( ~ ~li/flr4ijljq … W4: )
• Falt1e apprehension ( fir._tq”FiIf: )
• Mec.litatiol1 (~: )
• Discussion, wrangling and cavil ( ’4lq”‘WIir”Uln: )
• BOOK V, CHAPTER I.
• Futility ( “”" ) …
• , Balancing the homogeneity ( ~ ) ‘”
• Balancing the l~erogeneity (~’lT ) .. .
• Balancing an addition (~) .. .
• Balancing a Bubtraction (~)
• Balancing the questionable ( ~ )
• Balancing the unquestionablo ( ~ )
• Balancing the alternative ( ~)
• Balancing the reciprocity ( ….. ) ,
• Balancing the co-presence ( ~)
• ( ,’Y )
• Balancing the mutual-absence ( .”‘-”"‘-”‘”1)
• Balancing the infinite regressi,on ( ~ )
• Balancing the counter-example ( Ii~,”,’” )
• Balancing the non-produced (-:”"h .. 1 )
• Balancing the doubt ( ….. )’
• Balancing the controversy (~) …
• , Balancing the non.reason ( ~ )
• Balancing the presumption (.ocfqlM .. I) ‘”
• Balancing the non-difference ( ….. ‘ .. 1 )
• Balancing th~ demonstration ( tqqlfta .. 1 )
• Balancing the perception ( ….. r ….. I) …
• Balancing tbe non-perception ( .:q”fWII …. )
• Balancing tbe non-eternal ( …. )
• Balancing the e~rnal ( f’RwIr)
• Balancing the effect ( ……. )
• Admission of an opinion ( ~ )
• Six-winged disputation ( ‘Ill”-)
• BOOK V, OBAPTBR 11.
• Occasions for rebuke ( ,…., )
• Hurting the proposition ( Iifill’l~ )
• Shifting the proposition ( ~ )
• Opposing the proposition ( IihFilll .. )
• Renouncing the proposition. ( “fill”‘ ) …
• Shifting the reason ( ~ ) -
• Shifting the topic (~)
• The meaningless (fiRW) ..•
• ‘rhe unintelligible ( .tiftmri )
• ‘I’he inopportune ( ….,… ) …
• Saying too little ( ~ )
• Saying too much ( .. )
• Repetitioll ( ,…,.” )
• Silence(~)
• Ignorance (“”" )
• Non-ingenuity ( …… )
• Evasion ( …. ) •.•
• Admission of an opinion. ( ~ )
• Qverlooking the censurable ( -.~._ . . …. -)
• Oeasuring the non-ceJl8urable ( ~ ……. )
• Fall”, of a reason ( ,. …. ) •••

Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula

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pArAyaNa or artha, Dvaita or Advaita, bhArat or India..?

Jai Durga Devi!

This random title expresses the questions I have been asked of over the past couple of days.. and the post discusses their answers.

Yesterday evening we were invited to the Devi Puja celebrations at a friends’ place. Here all the ladies were chanting soundarya lahari. This chanting of sanskrit text culture is something relatively new to our circles.. less than 10 years… if I am right. In every local neighbourhood ladies gather together in the home of a teacher and learn how to chant variously, Vishnu Sahasranamam, Lalita Sahasranamam. Soundary Lahari, Bhagavad Gita ad so on., in pristine Sanskrit.

About 20 years ago, it was Bhajans, to one or the other of the Sai Babas, generally in Hindi.

Prior to that I think ladies used to sing Mangala Arathi Songs.. in Telugu (Kannada). Now very few ladies know these songs, in our circles. The circle is the same by the way, chanting habits have changed.

Image Source : http://kamakshiswamiji.blogspot.com/

Parayanam : Today one of my bhagavad gita students said that he would like to learn “only the chanting” since it was the sounds that are very important. Chanting the Gita, Vedas, or any other text is called pArAyaNam. Many traditional schools believe only in pArAyaNam for several years at least. It is held that you must chant till it is perfect and then keep doing manana (contemplation) in your head.

I have started pArAyaNam (of Vedas and Gita) since Jan this year and find that it feels really good. Since I already know some level of Sanskrit and other languages, over repetitions, the sounds form into words and the meaning emerges in my mind. So I think that learning Sanskrit Bhasha together with parayanam is definitely beneficial. There are also pranayama benefits to this.

I think to some students the mystic sounds of the chants appeal, the sounds themselves. Even if they do not resolve themselves into words and meanings. This also has value.

Artha :

I love to know what things mean. What am I saying when I chant? What did it mean when it was first said? What has it come to mean now? How have other interpreted these sounds and words? Do I agree with the interpretation?  Do I agree with the original idea?

I have been following the artha of various texts since my childhood and I have found it every bit as appealing as the sounds themselves.

vAk : artha :: parvati : parameswara.

aaah.. to choose only one and reject the other.. what a pity! what a limitation.

Dvaita :

Dvaita means duality. Dvaita holds that every jiva atman is unique and different from the paramataman and similarly that all dravyas are different from each other, as well as different from jiva atmas and from the paramatama. This seems to follow from our immediate experience of the universe. (anubhava). It also holds that the rewards in heaven (vaikunTa) are greater for the more pious atmans and less for the less pious souls. It hold that Vishnu values the virtuous more than the less virtuous. It sounds fair and encourages good behaviour.. it fits in with what people can infer from the world around them.

Advaita :

Advaita means the lack of duality. The jivaatman is the paramaatman and the jagat or world you see around you is an illusion (mithya).

To attain the advaita state of aham brahma, you have to first get attached to sat (sat-sanga) and then get detached from that also (nih-sanga), reach nir-mohatva (lack of fascination/delusion), nis’cala tatva (a state of unchangingness) and finally jivan-muktih – a state of being free while still in your body.

When you follow the advaita path  and become a complete advaitin – you attain brahma padam – aham brahmAsmi – i am brahman. This is absolute oneness with the paramatma and the universe and all the indescribable bliss and knowledge that state holds.

dvaitins need to do good karma, advaitins need do nothing at all except for setting an example to society. People exercise their choice as per their nature… both require you to behave well in society... If you wish to realise the “Tat” in your embodied form.. advaita is the way to go.

bhArat :

The Vishnu Purana defines bhArata varSam as the area to the south of the mountains and to the north of the seas. The name is derived from bharata meaning great.

India :

Arrian defined India as the area to the east of the Sindhu, south of the mountains and to the north of the seas. The word is derived from the word Indus – originally Sindhu – meaning water or the river Sindhu

Our country is presently called both Bharat and India on coins and postage stamps. Recently someone left  a comment insisting that I use only the word Bharat and not the word India.

Bharata is a fine word and names but one vamsam of all the kingly dynasties. Why not Ikshavaku or Dileep from Sri Rama’s Vamsam?

If we are going by the meaning bharata as great.. then why not sanAtana (ancient), puNyabhUmi or karma bhUmi or my favorite – devabhumi/divyabhumi ?

I am getting used to bengaluru, kolkatta, chennai and mumbai and if the govt, insists I will also get used to the name bharat.

I think if we want the most ancient name of all we should choose Gondwana and call ourselves narmadeeyas…

Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula.

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Ganesha Puja : Sending out the Rakshasas and the Bhutas, and worshipping the Earth

We bow to all the Gurus :

The reason we bow to all the Gurus is because our personal guru is the last in a long line of gurus who were responsible for the creation, preservation and expansion of the body of knowledge.

(While today intellectual property is a big deal, and royalities etc are the way for a human to earn their living and get credit for their work.. in the olden days.. credit was given by each narrator to the previous one and the king supported all ‘academic activity’.)

Harih Om!

Ringing the bell :

For the arrival of all Devas and the departure of all the Rakshasas, I ring the bell.  My guru tells me that her guru used to musically ring the bell exactly 14 times when he performed this ritual, perhaps related to the 14 lokas. (One favorite incident I like to retell is how the priests in the Basavanagudi temple were chanting this shloka and ringing the bell., when all the white tourist foreigners ran out with their fingers stopping their ears and all the devout Indians went forward to have the dars’an. Thus I concluded that the Rakshashas had very sensitive ears )

bhUtOccATana mantra :

As we begin this dEvakarma, without causing a disturbance to anyone, may all the ‘bhUtAs’ (beings) and others beings who are a burden to mother earth, go away. May those beings who wish to cause obstacles in our puja be destroyed by the order of Siva.

(The above mantra speaks strongly against the ‘loudspeaker religion’ where everyone of all faiths in India blare their activity on the loudspeakers and disturb the peace and quiet. No one should be disturbed in their prayers and none should disturb others…)

Worship of the Earth :

Oh Earth! by you is this whole world carried and you are carried by Vishnu (as in the Varaha Avatar).  O Devi! Please carry me and make pure this Asana (seat, easy sitting/posture).

Source :http://farm4.static.flickr.com/3653/3338614940_32c3674b09.jpg

See Also :

• Vinayaka
• Ganesha Puja : Ayam Muhurtah Sumuhurtostu : May this muhurta be a good muhurta
• Ganesha Puja : Quoting the Bhagavad Gita, Vishnu Sahasranamam and Rama Raksha Stotram
• Shodasha Ganapati Stotra is chanted for the removal of all obstacles
• Prana Pratishtha – prANa pratiSThA – invoking Ganesha into the vigraha

Authorship and Copyright Notice : All Rights Reserved: Satya Sarada Kandula

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