6

from intelligence. It is absolutely unmeaning to call buddhi
non-intelligent. Again what is the good of all this fictitious fuss
that the qualities of buddhi are reflected on puru@sa and then again on
buddhi. Evidently in all our experience we find that the soul
(_atman_) knows, feels and wills, and it is difficult to understand why
Sa@mkhya does not accept this patent fact and declare that knowledge,
feeling, and willing, all belonged to buddhi. Then again in
order to explain experience it brought forth a theory of double
reflection. Again Sa@mkhya prak@rti is non-intelligent, and where
is the guarantee that she (prak@rti) will not bind the wise again
and will emancipate him once for all? Why did the puru@sa become
bound down? Prak@rti is being utilized for enjoyment by
the infinite number of puru@sas, and she is no delicate girl (as
Sa@mkhya supposes) who will leave the presence of the puru@sa
ashamed as soon as her real nature is discovered. Again pleasure
(_sukha_), sorrow (_du@hkha_) and a blinding feeling through ignorance
(_moha_) are but the feeling-experiences of the soul, and with what
impudence could Sa@mkhya think of these as material substances?
Again their cosmology of a mahat, aha@mkara, the tanmatras,
is all a series of assumptions never testified by experience nor
by reason. They are all a series of hopeless and foolish blunders.
The phenomena of experience thus call for a new careful reconstruction
in the light of reason and experience such as cannot be found in other
systems. (See _Nyayamanjari,_ pp. 452-466 and 490-496.)

Nyaya and Vais'e@sika sutras.

It is very probable that the earliest beginnings of Nyaya are
to be found in the disputations and debates amongst scholars
trying to find out the right meanings of the Vedic texts for use
in sacrifices and also in those disputations which took place between
the adherents of different schools of thought trying to
defeat one another. I suppose that such disputations occurred in
the days of the Upani@sads, and the art of disputation was regarded
even then as a subject of study, and it probably passed then by
the name _vakovakya_. Mr Bodas has pointed out that Apastamba
who according to Buehler lived before the third century B.C. used the
word Nyaya in the sense of Mima@msa [Footnote ref 1]. The word Nyaya
derived

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[Footnote 1 _Apastamba,_ trans. by Buehler, Introduction, p. X