Studies of Nyayabhusana(12)
        Bhasarvajna's explanation of necessary elements (anubhavas) of his works

                                                           Shodo    YAMAKAMI
                                  (Summary)

     The Nyaya sastra, which is supposed to have developed from the vada(dialectic)
tradition, is known as the school of  logics.  But  it  is  already pointed out
that it includes  two  incompatible  subjects, i.e. logics  and emancipation, from
the early stages. It is also pointed out that Bhasarvajna is inclined to put an
emphasis on emancipation as well as Saiva theology (Cf. The Study of Nyayabhusana(9)
---Bhasarvajna's Interpretation on NS 1.1.2---, 1994).
     Now, his emancipation-oriented attitude is quite clear in  his  explanation
on the purpose(prayojana), the subject matter(abhidheya) and their relation(sambandha)
to the sastra. For example, according to  his explanation, the primary subject
matter is 16 categories(padarthas) such as the means of knowledge(pramana) and
so on, and among 16  categories the primary is the objects of knowledge(prameyas),
and among the objects of knowledge the primary is the true knowledge of the atman.
Besides he says that the Nyaya sastra indicates what is told in the  Yoga  sastra
and the Upanisads in order to lead people to emancipation by  expelling an erroneous
knowledge(bhranti) from them, whose minds are disturbed by the Buddhist dogma.
This clearly shows us that the Nyaya sastra has been hand in hand with the Yoga
sastra and and other vaidika  sastra, and that the Buddhist scholars are regarded
as a common disputant enemy of  the trad-itional Brahmanism.
   On the other hand, Bhasarvajna clarifies that the logics is  characteristic
of the Nyaya sastra, stating that the Nyaya sastra is meant for persuading other
people to accept the Naiyayika views  as  well  as for protecting themselves from
the other parties' attacks.
   From the above explanation on the Nyaya sastra as described in Nyayabhusana,
a real image of Bhasarvajna looms in sight :  that is, a saiva brahmin, who aims
to attain emancipation, possesses himself of the skill of logics to maintain his
own views. Accordingly it seems to be rather reasonable to think that, the scholars
called the Naiyayikas are not meant to be scholars belonging to some Nyaya school
to devote themselves to the Nyaya study, but meant to be, from as early as a stage
of Nyayasutra, saiva monks who possessed themselves of the skill of  logics  as
the means for supporting and protecting the saiva theology.
   This idea is given me by Professor Kiminori Shoshin, Ottemon  University, who
kindly made relevant comment on my paper "The Study of  Nyaya-bhusana (9)". I
express my sincere thanks to him.

I  Mangalasloka(Dedicatory verse)[1.04-2.13]
 1 Mangalasloka(Nyayasara)[1.04-05]
   Mangalasloka(Nyayabhusana)[1.07-08]
 2 The purpose of mangalasloka[2.02-13]
II The purpose and the meaning of producing sastra[2.15-11.18]
 1 Relation(sambandha), purpose(prayojana) and subject matter(abhidheya) [2.15-5.09]
 2 Division of the subject matter[5.11-6.08]
 3 The objection that laksana of pramana is meaningless, followed by Bhasarvajna's
   answer.[6.10-21]
 4 Avyapyadharma or ativyapyadharma is also laksana.[7.15-9.15]
 5 Sastra is necessary for removing an erroneous knowledge(bhranti).[10.01-19]
 6 The purpose of Nyayasastara and the necessity of defining pramana[10.21-11.18]

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