Studies of Nyayabhusana(9)
                      Bhasarvajna's Interpretation on NS 1.1.2
                                                          Shodo    YAMAKAMI

                                  (Summary)

     The Nyaya School is known to have a philosophical system of logics and
epistemology with a tinge of natural realism. But, like other Indian schools,
this school seems to be ultimately interested in a philosophy of life i.e.
transmigration(samsara) and emancipation(moksa or apavarga),and that is clear
from the contents of NS 1.1.1-2.
     Although some difficult problems may arise in maintaining two incompatible
subjects, logics and emancipation, in one philosophical system(Cf. A.Akamatsu :
A Study of the NV(1), Studies in the History of IndianThought No.6, 1989, pp.67
-76),  Bhasarvajna, commenting on NS 1.1.1-2,  follows a traditional interpretation
of NBh, which puts an emphasis on  emancipation and  consequently devaluates 16
topics (padarthas) of Nyayalogics in the emancipation theory.  Besides, he does
not only recommend yoga practice for attaining tattvajnana(a true knowledge) which
leads toemancipation, but also mentions paramatmadarsana(seeing God) for attaining
nihsreyasa=apavarga(emancipation).
    Kaviraj（Gleanings from the History and Bibliography of the  Nyaya-Vaisesika
Literarure, Calcutta, 1961, p.5）and Oberhammer（Wahrheit und Transzendenz, Wien,
1984, p.67f.） suppose some relationships between Nyaya, Yoga and Saiva Schools,
from early stages. For example, NS 4.2.38 states that tattvajnana is attained by
samadhivisesabhyasa (repeated learning of a peculiar kind of samadhi), which shows
some impacts of yoga  discipline on Nyaya system. Vatsyayana describes his own
doctrine of God（Isvara）in NS 4.1.21, and according to Oberhammer（op cit. p.67）,
his view is, to some extent, in accordance with Pasupata-Saiva's.  It is  a well
known fact that Uddyotakara calls himself Pasupata-acarya in the colophon of NV,
and later Bhasarvajna edits Pasupata literature Ganakarika or Ratnatika.
    Accordingly, Bhasarvajna's interpretation as described in commentingon NS 1.1.2
shows us the above-mentioned historical circumstances of Nyaya School and his
standpoint as a Pasupata-acarya.

１ Nyayavidya (the science of logic) is vital to all other sciences.[71.13 - 72.13]
 (1) Four kinds of sciences [71.13 - 72.05]
 (2) The reason of Nyayavidya's superiority over other sciences [72.05 - 72.13]
２ Samsara (transmigration) and apavarga (emancipation)--NS 1.1.1, 2, 9 -- [72.15 - 73.12]
３ Discussion on the interpretation of NS 1.1.2 [73.14 - 79.18]
 (1) Objections [73.14 - 74.03]
  (i) Mithyajnana-apaya(annihilation of a false knowledge) is impossible.           [73.14 - 73.20]
  (ii) Mithyajnana-apaya does not necessarily lead to dosa-apaya (annhilation of
     defect). [73.21 - 73.27]
  (iii) Dosa-apaya does not necessarily lead to pravrtty-apaya (annhilation of
     an activity), and finally to duhkha-apaya (annihilation of pain) and apavarga.
     [73.27 - 74.03]
 (2) Bhasarvajna's replies [74.05 - 79.18]
  (i) Mithyajnana-apaya is possible. [74.05 - 76.04]
  (ii) Mithyajnana-apaya leads to dosa-apaya. [76.06 - 77.18]
  (iii) Dosa-apaya leads to pravrtty-apaya, and finally to duhkha-apaya and apavarga.
     [77.18 - 79.18]

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