od so much in need at the time of debates.]

302

we compare the futilities (jati) quibbles (chala), etc., relating to
disputations as found in the _Nyaya sutra_ with those that are
found in the medical work of Caraka (78 A.D.), III. viii. There
are no other works in early Sanskrit literature, excepting the
_Nyaya sutra_ and _Caraka-sa@mhita_ which have treated of these
matters. Caraka's description of some of the categories (e.g.
d@r@s@tanta, prayojana, pratijna and vita@n@da) follows very closely
the definitions given of those in the _Nyaya sutras_. There are
others such as the definitions of jalpa, chala, nigrahasthana, etc.,
where the definitions of two authorities differ more. There are
some other logical categories mentioned in Caraka (e.g. _prati@s@thapana,
jijnasa, vyavasaya, vakyado@sa, vakyapras'a@msa, upalambha,
parihara, abhyanujna_, etc.) which are not found in the
_Nyaya sutra_ [Footnote ref 1]. Again, the various types of futilities
(jati) and points of opponent's refutation (nigrahasthana) mentioned in
the _Nyaya sutra_ are not found in _Caraka_. There are some terms which
are found in slightly variant forms in the two works, e.g. _aupamya_ in
_Caraka, upamana_ in _Nyaya sutra, arthapatti_ in _Nyaya sutra_ and
_arthaprapti_ in _Caraka_. Caraka does not seem to know anything
about the Nyaya work on this subject, and it is plain that the
treatment of these terms of disputations in the _Caraka_ is much
simpler and less technical than what we find in the _Nyaya sutras_.
If we leave out the varieties of jati and nigrahasthana of the
fifth book, there is on the whole a great agreement between the
treatment of Caraka and that of the _Nyaya sutras_. It seems therefore
in a high degree probable that both Caraka and the _Nyaya
sutras_ were indebted for their treatment of these terms of disputation
to some other earlier work. Of these, Caraka's compilation
was earlier, whereas the compilation of the _Nyaya sutras_ represents
a later work when a hotter atmosphere of disputations had
necessitated the use of more technical terms which are embodied
in this work, but which were not contained in the earlier work.
It does not seem therefore that this part of the work could have
been earlier than the second century A.D. Another stream flowing
through the _Nyaya sutras_ is that of a polemic against the doctrines
which could be attributed to the Sautrantika Buddhists, the
Vijnanavada Buddhists, the nihilists, the Sa@mkhya