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Extra info for An Indian Rational Theology - Introduction to Udayana's Nyayakusumanjali
Solch' ein dialektisches Kunstwerk muß dem kompetenten zeitgenössischen Gelehrten einen ganz eigenartigen intellektuellen Genuß geboten haben, für den uns das Verständnis abgeht" 86 . There are also other features of Udayana's style that may be mentioned here. Frequently he uses synonyms even in the case of technical philosophical terms. Then there is his usage of apt maxims and similes, examples of which can be traced also in the Nyäyakusumänjali87. Occasionally Udayana formulates his arguments with special rhetorical force, as for example when he argues that if syllables, which make up words, w^ere not eternal, words themselves would be less eternal and the Veda which consists of word-groups would be much less eternal 88 .
306, 3—308, 4 The answer of Udayana: a) Even if Kapila etc. possess the power of intuition (bhävanä), still it does not produce genuine immediate vision (säksätkärah), and hence people will not have confidence (or certainty) in a Veda of which Kapila etc. would be the original authors (306, 4—5). b) Nor can it be admitted that the teaching of Kapila etc. can produce confidence (or certainty) in us on account of its agreement with what is known through other means of cognition such as Ägama (306, 5—8).
The first number refers to the page, the second to the line on that page. 46 The Author and the Work 4$f i—fio9 2 I. THIS WORLD IS DEPENDENT ON CAUSES 45, 1—2 If this world were not dependent, it would either be or not be, but would not be occasional (kaddcit). 4Qt 2 Refutation of the view that this world comes into being akasmdt. Udayana mentions five alternative ways in which the term ahasmät may be understood, namely in the sense of kärananisedhah, bhavanapratisedhah, svätmahetukatvam, nirupäkhyahetukatvam and svabhävaniyatatvam, and argues that in none of these senses the world can be said to be akasmät.