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Item Code: IDG106by Arun MishraHardcover (Edition: 2002)INDIAN COUNCIL OF PHILOSOPHICAL RESEARCH ISBN 8185636575 Language: WITH SANSKRIT TEXT AND ENGLISH TRANSLATION Size: 8.9" X 5.8" Pages: 197 |
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times since 5th Jul, 2010Antarvyapti, hitherto an untouched area of Indian Logic, is the foundation of the Buddhist and the Jaina theory of anumana. The book not only discusses the theory of antarvyapti to its minutest details but also provides an English translation of Antarvyapti Samarthanam of Ratnaka-rasantipada and an edited version of this Sanskrit text. In this book the author, who himself is a student of Nyaya, tries to defend the Nyaya position.
About the Author:
Arun Mishra (born in December 1956) was trained in Nyaya by his uncle Pandit Kundanath, alias Phekan Mishra, in the family itself which till today is considered as the centre of Nyaya in Mithila. The author has translated Vyapti Nirmaya and Anupalabadhi Rahasya of Ratnakirti and Jnanasrimitra respectively. He is the editor of the volumeSpirituality, Science and Technology, published by Indian Philosophical Congress. He has also published papers in various philosophical journals. At present he is working onAn Analysis of Nyaya Epistemology: From Gautama to Sankara Misra.
| A.The Logic of Antarvyapti | ||
| Introduction | 3 | |
| Age of Ratnakarasantipada | 6 | |
| Two Major Problems of Ratnakarasantipada | 11 | |
| Buddhist theses regarding the locus of ascertaining necessary concomitance | 13 | |
The locus of ascertaining necessary | 13 | |
| Three kinds of the logical mark | 13 | |
| Karyabetu | 15 | |
| Classification of Karyabetu | 16 | |
| Svabbavabetu | 17 | |
| Anupalabdbibetu | 20 | |
| Locus of ascertaining necessary concomitance according to the kinds ofbetu | 27 | |
| Different kinds of sources (pramana) to ascertain necessary concomitance | 29 | |
| Pratyaksanupalambba | 30 | |
| Trividba and pancavidba pratyaksanupalambba | 32 | |
| Prasangaandprasangabetu | 34 | |
| Prasangaandprasanga-viparyaya with reference to Dharmakirti and Dignaga | 38 | |
| Ratnakarasantipada and his sadbyaviparyyaye badbaka pramana | 39 | |
| The theory ofanupalabdbi and the theory of vipaksa assumed in badbaka pramana | 40 | |
| Different theories of anupalabdbi | 40 | |
| Perception of something which is incompatible with the presence of what is to be negated(svabbavaviruddbopalabdbi) | 42 | |
| Perception of the effect of that thing which is incompatible with the essence of what is to be negated(svabbavaviruddbakaryopalabdbi) | 43 | |
| Non-cognition of a cause(karnanupalabdbi) | 43 | |
| Non-cognition of an entity itself(svabbavanupalabdbi) | 43 | |
| Perception of what is incompatible with the pervader (vyapakaviruddbopalabdbi) | 44 | |
| Non-cognition of the pervader (vyapakanupalabdbi) | 44 | |
| Perception of that phenomena which is incompatible with the cause(karanaviruddbopalabdbi) | 45 | |
| Perception of an effect of some phenomena which is incompatible with the causes of what is to be negated(karanaviruddbakaryopalabdbi) | 45 | |
| The theory of vipaksa | 46 | |
| Ratnakarasantipada on reality and transitoriness | 49 | |
| Buddhist definition of reality | 52 | |
| Theories ofvyavaccbeda | 63 | |
| Jaina's theory for the validity of a logical mark and their theory of internal-concomitance | 67 | |
| Jaina's arguments against three-fold conditions and five-fold conditions of Buddhist and Naiyayika | 68 | |
| Agreement and difference between Jaina logicians and Ratnakarasantipada | 76 | |
| Jaina's arguments against the validity of the logical mark 'real' | 79 | |
| Tarka as a source of necessary concomitance in Jainism | 88 | |
| Definition oftarkagiven by Jaina logicians | 90 | |
| Jaina's Argument Against Naiyayika and Buddhist Logicians | 92 | |
| The Theory of internal Concomitance According to Ratnakarasanti | 97 | |
| Ratnakarasantipada on Syllogism | 107 | |
| Naiyayikas on the number of constituents | 107 | |
| Dignaga and Dharmakirti on the number of constituents | 107 | |
| Ratnakarasatipada against Dignaga and | 109 | |
| Jaina logicians on Syllogism | 109 | |
| Ratnakarasantipada on the number and the order of constituents | 114 | |
| Word (Sabda/Vacana) is not a source of knowledge | 129 | |
| Ratnakarasantipada on the use of corroborative-example. | 135 | |
| Hetu trairupya and its interpretation by Ratnakarasantipada | 147 | |
| Logical mark must be present in the subject-of- inference | 148 | |
| A Logical mark is present in similar-instances (sapaksa>only | 150 | |
| A Logical mark is definitely and absolutely absent from contrary-instances | 152 | |
| Buddhist logicians on the Necessity of Positive and Negative Concomitance | 155 | |
| Theories ofvipaksa | 157 | |
| Ratnakarasantipada on fallacy of uncommonness of a logical mark | 161 | |
| B. English Translation of Antarvyapti samarthanam | 169 | |
| C. Sanskrit Text of Antarvyapti samarthanam in its Edited form | 189 | |
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