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 VIII] Nyaya L ite'rature 3°7 been definitely settled, but there is reason to believe that he lived some time in the beginning of the fourth century A.D. Jacobi places him in 300 A.D. Udyotakara (about 635 A.D.) wrote a Vtirttika on Vatsyayana's bhaya to establish the Nyaya views and to refute the criticisms of the Buddhist logician Diimaga (about 500 A.D.) in his Pramii?/asamuccaya. Vacaspatimisra (84 0 A.D.) wrote a sub-commentary on the Nytiyavtirttika of U d yotakara called Nyayavtirttikatiitparya{ikti in order to make clear the right meanings ofUdyotakara's Viirttika which was sink- ing in the mud as it were through numerous other bad writings (dustarakunibandhapaitkamagnii1/am). Udayana (984 A.D.) wrote a sub-commentary on the Ttitparya!ikti called Tiitparya!ika- parisuddlli. Varddhamana (1225 A.D.) wrote a sub-commentary on that called the Nyiiyanibandhaprakiisa. Padmanabha wrote a sub-commentary on that called Varddhamtinendu and Sankara Misra (1425 A.D.) wrote a sub-commentary on that called the Nytiyatatparyama?z(lana. In the seventeenth century Visvanatha wrote an independent short commentary known as Vi'!'vantitha- 7-,,rtti, on the Nytiya szUra, and Radhamohana wrote a separate commentary on the Nyiiya sittras known as Nyiiyasutravivarwza. In addition to these works on the Nytiya sfttras many other independent works of great philosophical value have been written on the N yaya system. The most important of these in medieval times is the Nytiyamaiijari of Jayanta (880 A.D.), who flourished shortly after Vacaspatimisra. J ayanta chooses some of the Nytiya siUras for interpretation, but he discusses the Nyaya views quite independently, and criticizes the views of other systems of Indian thought of his time. It is far more comprehensive than Vacaspati's Ttitparya!ikii, and its style is most delightfully lucid. Another important work is Udayana's Kusu.mtiiijali in which he tries to prove the existence of Isvara (God). This work ought to be read with its commentary Prakasa by Varddhamana (1225 A.D.) and its su b-commen tary M akarmzda by Rucidatta (1275 A.D.). U dayana's A tmatattvaviveka is a polemical work against the Buddhists, in which he tries to establish the N yaya doctrine of soul. In addi tion to these we have a number of useful works on Nyaya in later times. Of these the following deserve special mention in connec- tion with the present work. Bhaiipariccheda by Visvanatha with its commentaries Muktavall, Dinakari and Ramarudri, Tarka- samgralza with j'{yiiyanir?wya, Tarkabllaii of Kesava Misra with