absolutely non-existent silver all the time the false silver was apprehended. This is the view of the Acārya The correctness of this view is established by Jayatirtha in Nyāyasudha, Jijiāsadhikarana, after an exhaustive In other systems of Indian Philosophy the practice almost invariably is frst to name all the categories and For instance in the Nyāya Sutras of Gautama. the frst stitra enumerates all the sixteen categories admitted by the School. Then each of them is taken up for the purpose of definition and examination. The method followed in the present work is different After dividing the categories into two main divisions as the Independent (Self-dependent) and the dependent the dependent tattva is divided into * being' (bhāva) and * non-being' (abhava). Then again * non-being is grouped under three heads as * prior-nonbeing (prāgabhāva), * future-non-being ' (pradhvarmsābhāva), and * eternal-mombeing ' (sadābhāva ), and * being ? (bhāva) is grouped under two heads, the conscious (cetana) and the unconscious (acetana). This method of subdividing is continued further on. As Jayatirtha himself points out one difficulty arises at the very 0utset in such a classiffcation. If you divide the tattvas into two broad divisions, the Independent and the dependent and then divide the dependent categories into * bhāva' (being) and *abhava' (1011 being) it would mean that the Single Independent Tattva. Vismu is 10t a * bhāva.' tattva. The commentator removes the difficulty by stating that the of the author is not to exclude the Inde
