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== परिचयः || Introduction  ==

== परिचयः || Introduction  ==

To understand the vaidika dharma, knowledge of Nyaya is extremely important. Manu, the first law giver, explains that the principles of Dharma can be understood by systematic reasoning of Shrutis (श्रुत्यनुगामी तर्क). Nyaya throws light on all subjects, explains all karmas and thus is the foundation for all dharmas. Due to the wide ranging applicability of its principles, Nyaya is universally popular.<ref>Pt. Baldev Upadhyaya (1966) ''[https://archive.org/details/BharatiyaDarsanaSaraBaldevUpadhyaya/page/n201 Bharatiya Darshana]''. Varanasi : Sharada Mandir </ref>  

To understand the vaidika dharma, knowledge of Nyaya is extremely important. Manu, the first law giver, explains that the principles of Dharma can be understood by systematic reasoning of Shrutis (श्रुत्यनुगामी तर्क). Nyaya throws light on all subjects, explains all karmas and thus is the foundation for all dharmas. Due to the wide ranging applicability of its principles, Nyaya is universally popular.<ref>Pt. Baldev Upadhyaya (1966) ''[https://archive.org/details/BharatiyaDarsanaSaraBaldevUpadhyaya/page/n201 Bharatiya Darshana]''. Varanasi : Sharada Mandir </ref>  

== Founder - Gautama Maharshi ==

== Founder - Maharshi Gautama ==

Maharshi Gautama (गौतमः) was the founder of the Nyaya system of philosophy. Nyaya Sutra (न्यायसूत्राणि) by Gautama is the first work on Nyaya Darsana and is composed of five adhyayas and each adhyaya is divided into two Ahnikas (आह्निकः).

Maharshi Gotama (गोतमः), also known as Gautama and Akshapada, was the founder of the Nyaya system of philosophy. Nyaya Sutra (न्यायसूत्राणि) by Gautama is the first work on Nyaya Darsana and is composed of five adhyayas and each adhyaya is divided into two Ahnikas (आह्निकः).

== Etymology ==

== Etymology ==

* '''Knowledge is Objective''' - As an upholder of realism, Nyaya philosophy expresses that knowledge always deals with an object.

* '''Knowledge is Objective''' - As an upholder of realism, Nyaya philosophy expresses that knowledge always deals with an object.

*  

*  

* '''Causation Theory is Asatkaryavada''' - Nyāya theory of causation is known as ‘asatkaryavada’ or ‘ārmbhavāda’. They viewed that effect is a new product produced/created by a cause but the effect and the cause are not one and the same. The effect is a new product and is not present earlier in the cause (i.e., cause is not transformed to effect).

* '''Causation Theory is Asatkaryavada''' - Nyāya theory of causation is known as ‘asatkaryavada’ or ‘ārmbhavāda’. They viewed that effect is a new product produced/created by a cause but the effect and the cause are not one and the same. The effect is a new product and is not present earlier in the cause (i.e., cause is not transformed to effect). Again, both cause and effect are real.

* '''Ishvara''' '''is the Efficient cause''' - Ishvara is the efficient cause (instrumental cause) of the creation, He is the creator, sustainer and destroyer of the Universe. He has the real knowledge of all objects and events in the Universe.

* '''Ishvara''' '''is the Efficient cause''' - Ishvara is the efficient cause (instrumental cause) of the creation, He is the creator, sustainer and destroyer of the Universe. He has the real knowledge of all objects and events in the Universe.

* '''Material cause of Universe''' - It is the eternal atoms of the four bhutas (earth, water, fire and air)

* '''Material cause of Universe''' - It is the eternal atoms of the four bhutas (earth, water, fire and air)

Interpreting the term ‘knowledge’ Nyāyikas say that it may be treated as cognition, apprehension, consciousness. All knowledge is manifestation of objects. Knowledge reveals both subject and object, yet both are quite distinct from knowledge. Just as a lamp manifests physical things placed before it, knowledge reveals all objects placed before it. Knowledge is valid or invalid.<ref name=":0">https://egyankosh.ac.in/bitstream/123456789/38168/1/Unit-1.pdf</ref>

Interpreting the term ‘knowledge’ Nyāyikas say that it may be treated as cognition, apprehension, consciousness. All knowledge is manifestation of objects. Knowledge reveals both subject and object, yet both are quite distinct from knowledge. Just as a lamp manifests physical things placed before it, knowledge reveals all objects placed before it. Knowledge is valid or invalid.<ref name=":0">https://egyankosh.ac.in/bitstream/123456789/38168/1/Unit-1.pdf</ref>

- Valid knowledge is defined as the right apprehension of an object. In order to be valid, Knowledge must correspond to reality. Valid knowledge is produced by four means of knowledge, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], namely,  

- Valid knowledge is defined as the right apprehension of an object. In order to be valid, Knowledge must correspond to its object or reality. Valid knowledge is produced by four means of knowledge, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|Pramanas]], namely, प्रत्यक्षानुमानोपमानशब्दाः प्रमाणानि ।। ३ ।। (Nyay. Sutr. 1.1.3)<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A7/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 1 Prathama Bhaga])</ref>

# Pratyaksha (perception by the senses)

# Pratyaksha (perception by the senses)