By S Kuppuswami Sastri

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The central point f jf Jacobi s argument relates to the internal evidences furnished by the nature of the Buddhist doctrines con- some of these sutras. The Nyaya-sutras, according to Jacobi, refute the nihilistic suntya-vdda of Nagarjuna (3rd century A. D. circa) and do not refute the idealistic vijft&na-v&da of Asanga and Vasubandhu (middle of the 4th century A. ). But, according to troverted in and VacaspatimiSra, the Nyaya-sutra IV. 26 refutes the vijiiQna-vada. It should also be remembered here that the Sftnya-vada and vtjn&na-v&da doctrines were not introduced in the world for the first Vatsyayana time by Nagarjuna and Asanga and Vasubandhu and that, before these Buddhist teachers, these old doctrines for a long time.

4 which practiof the Kanada's sutras, lays beginning cally represents special emphasis, not upon any of the categories, but categories. upon and 'the comprehension of truth through similarities dissimilarities' (sadhai myavaidharmyabhyam INTRODUCTION SEC. iv] xxi upon the striking out of the one in the amounts to an unmistakable stress on 'the analytic or inductive method of philosophical Gautama's Nydya-darsana took its name reasoning'. from nyaya, which means 'the synthetic or deductive method of syllogistic demonstration*.

In the somewhat larger sense, one may well speak of however, of synthesis, two in these schools from and after sister syncretism In the history of the Nyayatheir first redaction. Vaisesika system, the Vaisesika and Nyaya schools were never regarded as rival schools. differences ever forgotten: Nyaya and and till Nor were their recently, separate Vaisesika treatises continued to be written. V] xxv In fact, even as late as in the seventeenth century A. , with the Vaisesika handbooks dealing separate like doctrines, Kanadasiddhanta- Gangadharasuri's (Trivandrum Sanskrit Series No.

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