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JACOBI: Gottesidee p. 58—59. Similarly Swami RAVI TIRTHA wrote: "The text [of the Nyäyakusumänjali] is a very difficult one . . Even to a good Sanskrit scholar the text is a hard nut to crack" (The Nyäyakusumänjali of Udayanäcärya, . . p. xiv. Cf. also p. vii). SATKABI MOOKERJEE (in his Foreword to the ASS edition of the NKus, Part I, p. xii) and GOPINATH KAVIRAJ (in his Foreword to the KSS edition of the NKus, p. 1 and PWSBS, Vol. II, p. 160) also speak of the difficulty in studying the text of the NKus.

60, 2 60, 3—91, 2 II. THE STREAM OF CAUSES IS BEGINNINGLESS: 60, 3—67, 3 The opponent argues that, even granting the dependence on causes to be established by an effect's having a limit (avadhih), nevertheless, as one of the limits cannot be perceived in the case of the world, its dependence on causes cannot be established. This is rejected on the ground that the uninterrupted stream of causes is beginningless (anädi-). 67, 3—73, 3 The determination of causal relation is with regard to the class (jätih), and not with regard to the individual (vyaktih), and there is a law that from a specific class of causes there arises a specific class of effects.

84 Cf. the concluding verse of NKusPr: . . tasyätmajo Hivisamam kusumänjalim tarn prakäsayat . . 3 mäna. Thus E. B. COWELL who, as a pioneer in the study of Udayana, translated into English the verses of the Nyäyakusumänjali—the explanation in prose by Udayana himself was unknown when he wrote—remarked in his Preface that "as the author's ( = Udayana's) aim was to pack his arguments into the smallest possible compass, the book is of course unintelligible without a commentary" 85 . The discovery of the complete text of the Nyäyakusumänjali with the prose commentary, no doubt, facilitated the understanding of the Kärikäs; nevertheless the text remained difficult to grasp.

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An Indian Rational Theology - Introduction to Udayana's Nyayakusumanjali by G. Chemparathy


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