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=== न्यायः || Nyaya Darsana ===

=== न्यायः || Nyaya Darsana ===

Rishi Gautama was the founder of the Nyaya system of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya. Nyaya is not merely formal logic, but a complete epistemology. Logic is merely one part or a single topic under Nyayya Darsana.<ref name=":1">Swami Sivananda, All About Hinduism, Page 190-196</ref>

Rishi Gautama was the founder of the Nyaya system of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya. Nyaya is not merely formal logic, but a complete epistemology. Logic is merely one part or a single topic under Nyayya Darsana.<ref name=":1">Swami Sivananda, All About Hinduism, Page 190-196</ref> Nyaya Sutra by Gautama is the first work on Nyaya Darsana. This is the most famous book of this school. Numerous commentaries. have been written on this book by various authors viz. Nyaya-Bhashya by Vatsyayana, Nyayalankara by Shrikantha, Nyaya-Manjari by Jayanta, Nyaya-Bodhini by Govardhana, Nyaya-Varttika-Tatparya-Tika by Vachaspati Misra.

==== Nyaya—A Method of Philosophical Enquiry ====

==== Nyaya—A Method of Philosophical Enquiry ====

Nyaya is the basis of all Sanskrit philosophical studies. It is an introduction to all systematic philosophy. It is the preliminary course for a student of Philosophy. A study of the Nyaya Darsana develops the power of reasoning or arguing.<ref name=":1" />  

Nyaya is the basis of all Sanskrit philosophical studies. It is an introduction to all systematic philosophy. It is the preliminary course for a student of Philosophy. A study of the Nyaya Darsana develops the power of reasoning or arguing.<ref name=":1" />  

mist7N a, A, KNOWLEDGE implies four conditions: (i) the sub. All knowledge imp or the Pramata, the cogniser, (ii) the object OrJect the resulting state of cognition or tti Prameya, Pr iti and (iv) the means of knowledge or the Prarnaliae Prameya, or the objects. of which right knowledge to be obtained, are twelve, viz., (1) Soul (Atman), Bod" (Sarira), (iii) Senses (Indnyas), (iv) Objects of seriseYs (Artha), (v) Intellect (Buddhi), (vi) Mind (Manas), (vii) Activity (Pravritti), (viii) Fault (Dosha), (ix) Transrnigra tion (Pretyabhava), (x) Fruit (Phala), (xi) Pain (Duhichal, and (xii) Salvation (Apavarga). Perception (Pratyaksha), inference (Anumang comparison (Upamana), and word, or verbal testimony (Sabda) are the Pramanas or the means of right knowledge. Sabda, or verbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses. GOD, SOUL AND UNIVERSE God The Nyaya says that the actions of man produce their fruits, called Adrishta, under the control of God. God supervises the work of Adrishta. The intelligentst principle of Adrishta, which governs the fate of man, acs under the direction of God. God does not alter the course of Adrishta. but renders possible its operation. G°c1,isdt is bestower of the fruits of actions of human beings' u°-,d a Special Soul endowed with omnipotence Pthe omniscience, by which He guides and regulates world.

 

192 school. Numerous commetaries. have been wr,at this book by various authors,  by .,_NYaYa-814 ell() B dliSr'ikanth4' 1\111Y41) Vatsyayana, Nyayalankara Manjari by Jayanta, Nyaya- bo v ini by Govar,37y4, Nyaya-Varttika-Tatparya- a y achaspati mist7N a, A, KNOWLEDGE implies four conditions: (i) the sub. All knowledge imp or the Pramata, the cogniser, (ii) the object OrJect the resulting state of cognition or tti Prameya, Pr iti and (iv) the means of knowledge or the Prarnaliae Prameya, or the objects. of which right knowledge to be obtained, are twelve, viz., (1) Soul (Atman), Bod" (Sarira), (iii) Senses (Indnyas), (iv) Objects of seriseYs (Artha), (v) Intellect (Buddhi), (vi) Mind (Manas), (vii) Activity (Pravritti), (viii) Fault (Dosha), (ix) Transrnigra tion (Pretyabhava), (x) Fruit (Phala), (xi) Pain (Duhichal, and (xii) Salvation (Apavarga). Perception (Pratyaksha), inference (Anumang comparison (Upamana), and word, or verbal testimony (Sabda) are the Pramanas or the means of right knowledge. Sabda, or verbal testimony, includes Vedic revelation. Pratyaksha is perception by the senses. GOD, SOUL AND UNIVERSE God The Nyaya says that the actions of man produce their fruits, called Adrishta, under the control of God. God supervises the work of Adrishta. The intelligentst principle of Adrishta, which governs the fate of man, acs under the direction of God. God does not alter the course of Adrishta. but renders possible its operation. G°c1,isdt is bestower of the fruits of actions of human beings' u°-,d a Special Soul endowed with omnipotence Pthe omniscience, by which He guides and regulates world.

==== Similarities Between Nyaya and Vaiseshika ====

==== Similarities Between Nyaya and Vaiseshika ====