The Problem of Existence in Nyaya and Buddhism

In this book, an author has tried to explain Whether Nature of Existence will be Universal or Particular, relative concept or Universal object? In this context, he has critically explained the different views of Nyaya Sutra of Gautam and Navya Naiyayikas. He explains the nature of Existence on the basis of Krtakas and akṛtakas (Products or Non-Products) and points out that we never destroy any object in to Only we can able to change the shape or size or both. This means that object remains but forms of its may change. An author explains the other idealistic & Realistic views of Buddhist especially the Sarvasti vādins, Vigyānvadins, Dignaga and Dharmakirti.

Dr. Prabhas Kumar, born on 15th Dec. 1965 in the Patna district of Bihar, India. After graduating from Magadh University, he got his M.A. and Ph.D. degree from the University of Magadh, Bodhgaya (Bihar). He did his graduation and Post graduation in first class with distinctions. He competed the BET examination, conducted by Bihar State (Constituent College) University Service Commission, Patna (Bihar) and was Subsequently appointed as lecturer on the recommendation of B.S.U.S.C. in the Year 1996.

In Indian Philosophy we find various theories regarding the nature of existence, some philosophers hold that nature of existence will be Universal. This implies that 'existence' is subjective or relative. On the other hand some hold that nature of existence is Particular or Svalakṣaṇa but the main problem is whether 'existence' is a relative concept or not. If any object exists then it means that one object exist in terms of another object. As far as Indian existentialists claim that this is true but the real problem lies into whether conceptual object or universal object exists or not.

In this context. Nyaya Concerned that only universal object exists. This view can be traced out in Gautam's Nyaya Shutras but in Nabya Nyaya logician accept that there is nothing like Universal object. They accept that Individual object is partially true but it is not known without the known of Jati or Samanya. This means that we can not deny the existence of individual object but every individual object is always known in relation to its Class (Jāti). So we can say object must be qualified by its universal or Jati then we are able to take about the nature of existence.

**Contents and Sample Pages**