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ANTARVYAPTI

ANTARVYAPTI

Specifications

Item Code: IDG106

by Arun Mishra

Hardcover (Edition: 2002)

INDIAN COUNCIL OF PHILOSOPHICAL RESEARCH
ISBN 8185636575

Language: WITH SANSKRIT TEXT AND ENGLISH TRANSLATION
Size: 8.9" X 5.8"
Pages: 197
Price: $35.00   Shipping Free
Viewed times since 5th Jul, 2010

Description

About the Book:

Antarvyapti, 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.

CONTENTS

A.The Logic of Antarvyapti
Introduction3
Age of Ratnakarasantipada6
Two Major Problems of Ratnakarasantipada11
Buddhist theses regarding the locus of
ascertaining necessary concomitance
13

The locus of ascertaining necessary
concomitance

13
Three kinds of the logical mark13
Karyabetu15
Classification of Karyabetu16
Svabbavabetu17
Anupalabdbibetu20
Locus of ascertaining necessary concomitance
according to the kinds ofbetu
27
Different kinds of sources (pramana) to ascertain
necessary concomitance
29
Pratyaksanupalambba30
Trividba and pancavidba pratyaksanupalambba 32
Prasangaandprasangabetu34
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 anupalabdbi40
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 vipaksa46
Ratnakarasantipada on reality and transitoriness49
Buddhist definition of reality52
Theories ofvyavaccbeda63
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 Syllogism107
Naiyayikas on the number of constituents107
Dignaga and Dharmakirti on the number
of constituents
107
Ratnakarasatipada against Dignaga andDharmakirti109
Jaina logicians on Syllogism109
Ratnakarasantipada on the number and the
order of constituents
114
Word (Sabda/Vacana) is not a source of knowledge129
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 ofvipaksa157
Ratnakarasantipada on fallacy of
uncommonness of a logical mark
161
B. English Translation of Antarvyapti samarthanam169
C. Sanskrit Text of Antarvyapti samarthanam
in its Edited form
189

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