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

By G. Chemparathy

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As the belief in Isvara is said to be universal, perhaps Udayana brings forward this motive also in justification of his logical treatment of Isvara. 58 Ibid. 29, 1 continued on 40, 2. 59 CANDRAKANTADEVA SABMA in his Sanskrit Introduction to the BI edition of the NKus maintained (ibid. pp. 4—6) this view which was later followed by several other scholars including probably H. JACOBI. (Cf. Gottesidee p. 63). The same view was held by NABENDRA C. BHATTACHARYA (cf. his English Introduction to his edition of the Kusumänjalikärikä with the commentary of Rämabhadra Särvabhauma, p.

G. of the Sämkhyas. Cf. NKus 169, 3—179, 3; 303, 11—308, 4. Cf. NKus 17, 2. Udayana follows a similar procedure also in his ATV where, at the beginning of the work, he brings forward four erroneous views concerning the nature of the soul (cf. ATV 5, 1—2) each of which is then made the theme of the four respective chapters of that work. 61 62 The Nyäyakusumäfijali 37 that its main purport is to refute the objections of the different schools against the existence of Isvara. Various such objections are discussed and refuted here and thus the ground is prepared for the fifth Stabaka.

Proofs for creation and dissolution. 291, 2—292, 9 Rejection of the (Mimämsaka) view that creation and dissolution consists only in the origination and destruction (aväpodväpah) of the parts without there being a creation or dissolution of the whole. Udayana states that there will be destruction of the entire universe down to its ultimate atoms. 292, 10—293, 15 (Not only inference but) also observation leads us to the fact of total dissolution; for we observe in the universe a gradual deterioration in birth, performance of sanctifying rites, study of the Veda etc.

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