100 Manilal ν. Dvivedi.
sophy of the Upanishads as explained
£aükara's pbilosophy is an outcome of pr
bave to go, though cursorily, Over the w
thought. We have Seen how the Vedic
yielding under its own weight, and specu
life and happiness were monlding them
worship and conduct. The problem, then
and the fact no doubt bears ample test
Our ever succeeding in an universally a
character. And yet who will not agree
'If the all powerful Being holding in o
other, the search for Truth, Said to m
Hirn, 'o, all-powerful, keep for Thysel the search for it, which is the better
Truth is thus perpetually pleasant; and
Truth than when we know that the Trut
seif, is not independent of Hirn. The p
explanation of the phenomena of the objec
to or as contradistinguished from the alm
and an enunciation of those principles of
to happiness true and real; in other word
vexed inquiry into the nature of subj
matter, and the subsequent bearing of th
morals. I shall confine myself in this pape
subject.
The followers of the Nyaya System of philosophy hoped, by cultivating the Instruments of knowledge2 — Perception, Inference,
Analogy, Testimony — to reach final beautitude, by right inquiry. They generalized from the phenomena of life to an extra-cosmic Deity ١ This is a very misleading Word, but I have used it thronghout as syno nymous with that phenomenon of life which we distinguish from matter. 2 प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्त्वज्ञानान्निःश्रेयसाधिगमः ॥ गौ सू २ ॥ This content downloaded from 157.32.112.98 on Fri, 07 Dec 2018 21:02:15 UTC All use subject to https://about.jstor.org/terms
