The Logic of Invariable Concomitance in the Tattvacintāmaṇi: Gaṅgeśa’s Anumitinirūpaṇa and Vyāptivāda with Introduction Translation and Commentary

166 Pages·1967·4.533 MB·English

by  C. Goekoop (auth.)

THE LOGIC OF INVARIABLE CONCOMIT ANCE
IN THE TATTVACINTAMA~I
C. GOEKOOP
THE LOGIC OF
INVARIABLE CONCOMITANCE IN THE
TA TTV ACINTAMANI
GANGESA'S ANUMITINIRDpA~A AND
VyA.PTIVA.DA
WITH INTRODUCTION
TRANSLATION AND COMMENTARY
~------------------------------.
D. REIDEL PUBLISHING COMPANY / DORDRECHT-HOLLAND
ISBN-13: 978-94-010-3513-2 e-ISBN-13: 978-94-010-3511-8
DOl: 10.1007/978-94-010-3511-8
1967
All rights reserved
No part of this book may be reproduced in any form, by print, photoprint,
microfilm, or any other means without permission from the publisher
Softcover reprint of the hardcover 1s t edition 1967
TO THE MEMORY OF MY PARENTS
TO MY WIFE AND CHILDREN
PREFACE
The history of Indian logic is roughly divided into three periods: old
Nyaya, Buddhist logic and new Nyaya. Each period is characterized by
the production of some outstanding Sanskrit text. The main texts of the
first and second period have been translated into, and explained in,
European languages. But the principal text of the third period, GaIigesa's
Tattvacintamal).i, is still not accessible through a Western language. The
present book is intended to fill up this gap to some extent.
The object of this study is to present both to sanskritists and to
logicians an essential part of Indian logic as laid down in the first two
sections of the Anumanakhal).c;la of the Tattvacintamal).i. No attention
will be paid here to the doctrines of GaIigesa's predecessors and the
theories developed by his commentators. Though this study is not con
cerned with comparative philosophy, Western logic will be employed for
the purpose of interpretation. Under Western logic I bring both traditional
logic and modern logic, which, in my opinion, form one discipline of
reasoning. This may account for my use of some Latin terms belonging
to scholastic thought.
Transliteration and translation have been made from the text of the
Anumitiniriipal).a and Vyaptivada in the Bibliotheca Indica edition of
GaIigesa's Tattvacintamal).i (with Mathuranatha's commentary), Part II
Anumanakhal).c;la from Anumiti to Biidha, Calcutta, 1892. A photostatic
copy ofthat text precedes the transliteration, translation and commentary.
For those who are familiar with the symbols of mathematical logic a
symbolic interpretation is given at the end of the commentary of most of
the passages dealing with logical formulations. Knowledge of the symbol
ism is not required for the understanding of the commentary. The use
of symbols is explained in the last paragraph of the Introduction.
I wish to express my deepest gratitude to Dr. J. F. Staal, Professor of
Philosophy at the University of Amsterdam, for his guidance of my work
and for his willingness to accept this study as an academic dissertation.
VII
PREFACE
In particular I must thank him for the generous care with which he has
read the manuscript and improved it by his corrections.
I am greatly indebted to Dr. A. Scharpe, Professor of Sanskrit at the
Universities of Gent and Amsterdam, for his interest in my work and for
his helpful suggestions.
I should like to thank Mr. H. Boegborn, candidate of English at the
University of Amsterdam, who has revised the English text, and Mrs.
G. H. Kingma-Gijsbertsen, who has typed the manuscript.
If my work has any scientific value, lowe this to the example of the
great scholars I have the privilege to call my teachers, of whom I wish to
remember here the late Professor Louis Renou and the late Professor
Evert W. Beth.
C. GOEKOOP
Aerdenhout, The Netherlands, March 1967.
VIII
CONTENTS
INTRODUCTION
Chapter I. Principal Elements of Navya-nyiiya Logic 3
§ 1. Relations which are occurrence-exacting 3
§ 2. Relations which are non occurrence-exacting 6
§ 3. Absence and incomplete occurrence 8
§ 4. Definition 10
§ 5. Inference 11
§ 6. Quantifiers and limitors 12
§ 7. Accident 14
Chapter II. Gaf/gesa's Theory of Pervasion 16
§ 8. GatigeSa, the author of the Tattvacintamat).i 16
§ 9. The Anumitinirflpat).a and Vyaptiviida as sections of the
Book on inference 16
§ 10. The Theory of pervasion 17
§ 11. The types of definition of pervasion 19
§ 12. The formal character of GatigeSa's definitions of pervasion 21
§ 13. The use of symbols for interpreting Gatigesa's logic 23
List of symbols 35
ANUMITINIRUPA~A AND VYAPTIVADA BY GANGESOPADHYAYA
TRANSLITERATION, TRANSLATION AND COMMENTARY
Anumitinirupat;za and Vyiiptiviida
Section I. General observations about inference 55
Section II. Theory of pervasion 60
Chapter I. Five definitions of pervasion as non-deviation 60
Chapter II. Two definitions of pervasion called Lion-Tiger
Definition 64
IX
CONTENTS
Chapter III. Absence limited by a property whose loci are differ-
ent from its counterpositive 66
Chapter IV. Preliminary refutation of a series of definitions of
pervasion 70
Chapter V. The conclusive definition of pervasion 109
Chapter VI. Universal absence 116
Chapter VII. Pervasion between particulars 119
BIBLIOGRAPHY 155
SANSKRIT INDEX 157
ENGLISH INDEX 161
X
INTRODUCTION
CHAPTER I
PRINCIPAL ELEMENTS OF NAVY A-NY AY A LOG Ie
§ 1. Relations which are occurrence-exacting
Navya-nyaya, whose chief exponent is Ganges a, is the modern school of
Nyaya. The Nyaya figures among the six systems (~at!-darsana)l of Indian
philosophy; its professed aim is thorough knowledge of dialectical con
cepts and methods as a necessary condition for the annihilation of error,
sin and rebirth.
Navya-nyaya logic deals with relations. The relations it uses for logical
operations are dyadic relations between attributes and subjects, not in
the sense that an attribute is predicated of a subject, but in the sense that
one thing, the attribute, belongs in some way to another thing, the sub
ject; in the sense in which both godhead and the conch are attributes of
ViglU, who is their subject. So there is always a pair of things involved:
the attribute (dharma), which may be called the superstratum (iidheya),
and the subject (dharmin), to which we give the name oflocus (adhikaralJa,
asraya, and often expressed by the suffix mat or vat, i.e. that which pos
sesses (the attribute)). As terms of a relation they are called adjunct
(pratiyogin) and subjunct (anuyogin) respectively. Adjunct of a relation is
that which is related, the subject of the relation; subjunct of a relation is
that to which this subject is related, the term of the relation, in the strict
sense.2
Relations (sal?lbandha) are divided into occurrence-exacting (Vftti
-niyamaka) relations, which involve an occurrence of the attribute in or
on the locus, and non occurrence-exacting (vftty-aniyamaka) relations,
which involve no such occurrence. The first group includes the relations
of contact, inherence and particular qualification; they need separate
consideration.
1 These are the orthodox systems: Sarpkhya, Yoga, Vedanta, Mimarpsa, Nyaya,
Vaise~ika. Heterodox systems are Buddhism, lainism and Materialism (Carvaka).
2 Terms in the wider sense are both the subject and the term of a relation.
3