Paksilasvamins Introduction To His Nyayabhasyam - Book Summary

Here is a comprehensive summary of Gerhard Oberhammer's "Paksilasvamins Introduction To His Nyayabhasyam":

This article by Gerhard Oberhammer analyzes Paksilasvamin's introduction to his Nyayabhasyam (Nbh.), a foundational commentary on the Nyayasutras (NS). Oberhammer argues that this introduction is crucial for understanding the development of the Nyaya school because it captures a pivotal moment where the school becomes self-aware of its philosophical trajectory.

Key Points:

Historical Significance of Paksilasvamin: Oberhammer emphasizes the importance of Paksilasvamin (Vatsyayana), dating him to the second half of the 5th century AD. He notes that Paksilasvamin's work predates Dignaga's logic of syllogism but shows familiarity with the Yogabhasyam and the Samkhya teacher Vindhyavasin. The numerous commentaries on the Nbh. up to the 9th century highlight its esteemed position and its role as a catalyst for Nyaya's development.
Evolution from Vada Tradition to Philosophical System: The article traces the origins of Nyaya from an older "Vada tradition" – a collection of concepts and doctrines derived from practical disputations rather than a systematic theoretical framework. This Vada tradition became a philosophical system when an older school of "philosophy of nature" integrated it with its doctrine of liberation. Oberhammer suggests that the early Nyaya texts, particularly the first and fifth chapters of the NS, show evidence of this philosophical elaboration, deviating from a pure Vada exposition by including detailed cosmological doctrines of liberation. The focus shifted from purely dialectical concerns to a cosmological one, with a particular emphasis on the category of Pramāṇas (means of knowledge).
Paksilasvamin's Justification of Knowledge and Categories: Paksilasvamin's introduction aims to justify the objective validity of knowledge and the sixteen categories of Nyaya, particularly against Buddhist criticisms. He starts from the pravṛttisāmarthyam (ability to act), arguing that the capacity to act presupposes knowledge acquired through pramāṇas. Therefore, pramāṇas, contrary to views like Nagarjuna's, convey objective knowledge.
The Four Categories of "Truth about Things": Paksilasvamin establishes a framework of four fundamental categories for understanding "truth about things" (arthatattvam): pramāṇam (means of knowledge), pramātā (cognizing subject), prameyam (object of cognition), and pramitiḥ (cognition). He argues that if pramāṇas are objectively valid, then these other three categories must also be, as knowledge is impossible without them.
Defining "Truth" and the Sixteen Categories: Paksilasvamin further defines "truth" as "the being of the existent and the non-being of the non-existent." This leads to the conclusion that truth, apart from negation, is the existent correctly and objectively cognized. The sixteen categories of Nyaya are then presented as expositions of this existent.
Nyaya as Adhyātma-vidyā (Doctrine of Liberation): A significant contribution of Paksilasvamin, according to Oberhammer, is his redefinition of Nyaya as Adhyātma-vidyā (a doctrine of liberation) combined with the rational method of nyāyaḥ. He identifies his science with the Anvīkṣikī mentioned by Kautilya. For Paksilasvamin, Nyaya is not just a logical or dialectical tool but a philosophical system focused on attaining the highest good (liberation).
Influence of Yoga on Paksilasvamin's Classification: Oberhammer highlights Paksilasvamin's adoption and adaptation of the four-part liberation schema from Patanjali's Yoga. This schema, involving heyam (that which is to be avoided), tasya nirvartakam (that which causes it), hānam (cessation), and upāyaḥ (means), is applied to the Nyaya category of prameyam. However, Paksilasvamin encounters difficulties in fitting this Yoga-centric framework into the Nyaya's existing categories, particularly the absence of a direct equivalent for hānam. He ultimately adapts the terms and introduces "adhigantavyam" (that which ought to be attained), which corresponds to liberation (apavargaḥ). This borrowing from Yoga was likely a strategy to bolster Nyaya's claim as a genuine liberation doctrine.
Justification of Vada Categories: Paksilasvamin's introduction aims to demonstrate the necessity of the old Vada categories for Nyaya. He argues that these categories, even if not directly part of the liberation doctrine, are essential for the rational method (nyāyaḥ) and the process of inquiry (anvīkṣā). Categories like doubt, purpose, and example are seen as necessary conditions for applying nyāyaḥ, while discussion (vādaḥ) and its related concepts are integral to the process of philosophical exchange that leads to truth.
Self-Knowledge of Nyaya: Oberhammer concludes that Paksilasvamin's introduction marks a crucial stage where Nyaya achieves self-knowledge. By defining Nyaya as a rationally worked-out liberation doctrine (Adhyātma-vidyā) and the science of nyāyaḥ and vādaḥ, he transforms it from a collection of dialectical techniques into a distinct philosophical system. While this definition emphasizes the formal aspects of Nyaya, Oberhammer notes that the Adhyātma-doctrine aspect gradually faded in later Nyaya developments. Paksilasvamin is thus credited with bringing Nyaya to its self-awareness as a true science.