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Philosophy is defined, 'At the outset, philosophy included the whole field of higher learning everything beyond reading, writing and arithmetic. honoured saying has it "philosophy is the mother of sciences..." 1189 But as a time The department of knowledge or study which deals with ultimate reality or with the most general causes and prin- e ciples of things (Now the most usual sense)... Some times used especially of knowledge obtained by a natural reason. 1190 Thus, the philosophy is the systematized branch of knowledge that deals with the science of truth. The contribution of Vadiraja through his magnum opus the Yuktimallika is unique and outstanding to the Indian philosophy and the Dvaita system. 434

435 i The salient features of Indian philosophy are: I 1. Indian philosophy is at least as old as Rgveda 1191 whose date is still indefinite. 2. Philosophy in India is essentially spiritual. 1192 3. Philosophy is called Darsana in India. Darsana means vision. Philosophy is the vision of the Reality as a whole. It is an insight into the nature of the whole reality. Indian philosophy is based on reflective thinking, subordinate to the authority of the Vedas. 1 1 } 1193 4. Indian philosophy is not a blind methodology and approach. The sources of it are firmly based on infallible evidences. Here, importance is also given to perception and valid experience. 5. It is a prime source of theistic enlightenment and experience. and application. 1194 and spiritual It is a positive approach 6. It primarily aims at realizing the Truth and also at gaining the unmixed pleasure. Indian philosophy, although based firmly on the authority of the Vedas, has not discarded the significance of reflective seasoning. Logical reflection in the form of reason, does play significant role in Indian Philosophy. Reason or reasoning is an outcome of gifted thought and 'the basis or source of which is the wide and unsublated

436 experience. Radhakrishnan writes "Philosophy proceeds on the facts of experience. Logical reflection is necessary to ascertain whether the facts observed by one individual are accepted by all, or are only subjective in their character. Theories are accepted if they account But it is evident that this for facts satisfactorily. ,,1195 reason has its own limitations. It cannot work independently. It always seeks the valid data of other means, and depending on those, worksout and fulfils the requirements of the application and argument. I Madhva states that this reason or Yukti is of three kinds. Generally, it is a core of argument and it necessarily refers to and relates with perception, invariable concomitance and testimony. Yuktis are the reasons that produce right knowledge. Hence, the role of reason or Yukti, in determining the fact through argument, is significant. Madhva does not prefer the reasons or Yuktis that have no support of either perception or of testimony. Madhva referring to the statement of Tattvasara, explains that the very strength or power is two-fold. One is physical and the other intellectual. The physical is explicit and intellectual is implicit. And this t

1 T intellectual strength is nothing but the understanding of the reasoning in the form of technique of advancing with Hence, it is more vigorous and the core of argument. firm. 1197 437 嗉� And this reason or Yukti in the hands of Vadiraja attains novel shape. It does not appear in mere logical form but is present with two forms or shades, logical and artistic. Yukti in the Yuktimallika is not a bare or naked reason but it is an embellished one. Hence, the Yukti, adduced in the Yuktimallika and other works, by Vadiraja, is peculiar and rare of its kind. As the logical element or centent of the Yukti in the Yuktimallika, advances with the line of argument, the artistic element of that makes the very argument most appealing and thus, would be come the source of retaining the interest of the readers. It is because of its enshining with poetic beauty. B.N.K. Sharma has rightly remarked "He (Vadiraja) thinks in poetry and argues in it, with all the richness and irresistibility of its appeal... His argument have a distinctive flovor of wit and piquancy of their own. ,,,1198 , Now let us know the contribution of Vadiraja to the common characters of Indian philosophy, accepted by different systems in spite of their wide differences.