Changes

* Fruits of action (Phala)

* Fruits of action (Phala)

* Suffering (Dukha)

* Suffering (Dukha)

* Freedom from suffering (Apavarga)}}'''2. Isvara'''  

* Freedom from suffering (Apavarga)}}'''2. Isvara'''

Nyaya Darsana seeks to establish the existence of Ishvara on the basis of Anumana (inference).<ref name=":6">Dasgupta, Surendranath. (1922) ''A History of Indian Philosophy. Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd. (p.362-366)</ref> It says that the actions of man produce their fruits, called Adrishta, under the control of Ishvara. He is the ultimate cause of the creation, maintenance and destruction of the world. He supervises the work of Adrishta. He does not alter the course of Adrishta but renders its operation possible. He is the bestower of the fruits of actions of human beings. He is endowed with omnipotence and omniscience, by which He guides and regulates world. Ishvara is a Personal Being.  <blockquote>ईश्वरः कारणं पुरुषकर्माफल्यदर्शनात् १९ (Nyaya. Sutr. 4.1.19)  

Nyaya Darsana seeks to establish the existence of Ishvara on the basis of Anumana (inference).<ref name=":6">Dasgupta, Surendranath. (1922) ''A History of Indian Philosophy. Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd. (p.362-366)</ref> It says that the actions of man produce their fruits, called Adrishta, under the control of Ishvara. He is the ultimate cause of the creation, maintenance and destruction of the world. He supervises the work of Adrishta. He does not alter the course of Adrishta but renders its operation possible. He is the bestower of the fruits of actions of human beings. He is endowed with omnipotence and omniscience, by which He guides and regulates world. Ishvara is a Personal Being.  <blockquote>ईश्वरः कारणं पुरुषकर्माफल्यदर्शनात् १९ (Nyaya. Sutr. 4.1.19)  

न पुरुषकर्माभावे फलानिष्पत्तेः २० (Nyaya. Sutr. 4.1.20)<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%AA Adhyaya 4])</ref> </blockquote>He is free from Mithya-Jnana (false knowledge), Adharma (demerit), and Pramada (carelessness). He has Jnana (knowledge), Ichcha (desire) and Prayatna (volitional effort). Ishvara is One, a Creator, who is endowed with Nitya Jnana (eternal knowledge) and Ichha-Kriya (desire-action) as His Gunas (attributes). He is Vibhu (all-pervading). Creation involves the ordering of the eternal entities, which co-exist with Ishvara, into a moral world, in which individual selves enjoy and suffer according to the merit or demerit of their actions. All physical objects serve as means to the moral and spiritual ends of human life.<ref name=":2" /> The Nyaya system admits that without the grace of Ishvara it is impossible for any Jiva to attain true knowledge or to reach the state of Moksha.<ref name=":4">Rejita, C. (2015) ''[http://hdl.handle.net/10603/401876 The Nature of Body and Soul in Nyaya Philosophy.]'' University of Kerala, Thiruvanantapuram (Chap. 2, p94-96)</ref>  

न पुरुषकर्माभावे फलानिष्पत्तेः २० (Nyaya. Sutr. 4.1.20)<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%AA Adhyaya 4])</ref> </blockquote>He is free from Mithya-Jnana (false knowledge), Adharma (demerit), and Pramada (carelessness). He has Jnana (knowledge), Ichcha (desire) and Prayatna (volitional effort). Ishvara is One, a Creator, who is endowed with Nitya Jnana (eternal knowledge) and Ichha-Kriya (desire-action) as His Gunas (attributes). He is Vibhu (all-pervading). Creation involves the ordering of the eternal entities, which co-exist with Ishvara, into a moral world, in which individual selves enjoy and suffer according to the merit or demerit of their actions. All physical objects serve as means to the moral and spiritual ends of human life.<ref name=":2" /> The Nyaya system admits that without the grace of Ishvara it is impossible for any Jiva to attain true knowledge or to reach the state of Moksha.<ref name=":4">Rejita, C. (2015) ''[http://hdl.handle.net/10603/401876 The Nature of Body and Soul in Nyaya Philosophy.]'' University of Kerala, Thiruvanantapuram (Chap. 2, p94-99)</ref>  

'''3. Atman'''

'''3. Atman'''

Atman is the first object of right knowledge in Gautama's list of Prameyas. It is a real eternal entity according to Nyaya. Desire (इच्छा), aversion (द्वेषः), volition (प्रयत्नः), pleasure (सुखम्), pain (दुःखः), cognition (ज्ञानम्) are its qualities. Desire etc., are proof for the existence of Atman.<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि  आत्मनो लिङ्गम् इति॥ {आत्मलक्षणम्} (Nyay. Sutr. 1.1.10)<ref name=":3" />

Atman is the first object of right knowledge in Gautama's list of Prameyas. It is a real eternal entity according to Nyaya. Desire (इच्छा), aversion (द्वेषः), volition (प्रयत्नः), pleasure (सुखम्), pain (दुःखः), cognition (ज्ञानम्) are its qualities. Desire etc., are proof for the existence of Atman.<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि  आत्मनो लिङ्गम् इति॥ {आत्मलक्षणम्} (Nyay. Sutr. 1.1.10)<ref name=":3" />

तत्रात्मा सर्वस्य द्रष्टा सर्वस्य भोक्ता सर्वज्ञः सर्वानुभावी। तस्य भोगायतनं शरीरम्। भोगसाधनानीन्द्रियाणि। (Bhashya for Nyay. Sutr. 1.1.10)<ref>[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%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Nyaya Sutra Bhashyam]</ref></blockquote>The object of the notion of "I" is the Atman. No cognition or recollection is possible without it. The eye cannot see objects and the ear cannot hear sounds without Atman. There should be an agent to use the instruments (senses) and that agent is the Atman. After an object is seen, even if both the eyes are destroyed, the knowledge that Atman has seen remains. This knowledge is not a quality of either the objects or the senses. Mind is different from Atman. Mind is only an instrument of the Atman, by means of which it thinks. The self is the subject. Atman exists even when the body perishes, and the senses are cut off when the mind is controlled. There are infinite numbers of Atmas.<ref name=":1" /> Atman is the knower, the enjoyer and is an agent of action. Emotions and will are its qualities. It is a whole, cannot be destroyed, timeless, all-pervading and eternal.<ref name=":4" /> Atman is not transcendental consciousness and is different from Ishvara who is supreme. Each Atman has its manas during its empirical life and is separated from it at liberation.<ref name=":5">Sharma, Chandradhar. (1962) ''The Indian Philosophy : A Critical Survey.'' Delhi: Barnes & Noble Inc.</ref>

तत्रात्मा सर्वस्य द्रष्टा सर्वस्य भोक्ता सर्वज्ञः सर्वानुभावी। तस्य भोगायतनं शरीरम्। भोगसाधनानीन्द्रियाणि। (Bhashya for Nyay. Sutr. 1.1.10)<ref>[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%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D Nyaya Sutra Bhashyam]</ref></blockquote>The object of the notion of "I" is the Atman. No cognition or recollection is possible without it. The eye cannot see objects and the ear cannot hear sounds without Atman. There should be an agent to use the instruments (senses) and that agent is the Atman. After an object is seen, even if both the eyes are destroyed, the knowledge that Atman has seen remains. This knowledge is not a quality of either the objects or the senses. Mind is different from Atman. Mind is only an instrument of the Atman, by means of which it thinks. The self is the subject. Atman exists even when the body perishes, and the senses are cut off when the mind is controlled. There are infinite numbers of Atmas.<ref name=":1" /> Atman is the knower, the enjoyer and is an agent of action. Emotions and will are its qualities. It is a whole, cannot be destroyed, timeless, all-pervading and eternal.<ref name=":4" /> Atman is not transcendental consciousness and is different from Ishvara who is supreme. Each Atman has its manas during its empirical life and is separated from it at liberation.<ref name=":5">Sharma, Chandradhar. (1962) ''The Indian Philosophy : A Critical Survey.'' Delhi: Barnes & Noble Inc.</ref>

Apavarga, or release, is absolute deliverance from pain. It is freedom from pain. It is cessation of pain. It is not the enjoyment of positive pleasure. It is not annihilation of the self. It is destruction of bondage. <blockquote>तदत्यन्तविमोक्षः अपवर्गः ।। २२ ।। {अपवर्गलक्षणम्} (Nyay. Sutr. 1.1.22)<ref name=":3" /></blockquote>Release from the twenty-one kinds of pain or Duhkha is liberation (Moksha). In the state of release, there is no connection of mind with the Atman. The Atman is destitute of desire, effort, merit, demerit, hatred, mental impressions, etc., in the state of liberation, as, then, there is no mind. The liberation (Moksha) of the Naiyayikas is a state of painless, and passionless existence.<ref name=":1" />

Apavarga, or release, is absolute deliverance from pain. It is freedom from pain. It is cessation of pain. It is not the enjoyment of positive pleasure. It is not annihilation of the self. It is destruction of bondage. <blockquote>तदत्यन्तविमोक्षः अपवर्गः ।। २२ ।। {अपवर्गलक्षणम्} (Nyay. Sutr. 1.1.22)<ref name=":3" /></blockquote>Release from the twenty-one kinds of pain or Duhkha is liberation (Moksha). In the state of release, there is no connection of mind with the Atman. The Atman is destitute of desire, effort, merit, demerit, hatred, mental impressions, etc., in the state of liberation, as, then, there is no mind. The liberation (Moksha) of the Naiyayikas is a state of painless, and passionless existence.<ref name=":1" />

== Similarities Between Nyaya and Other Darshanas==

== Comparison Between Nyaya and Other Darshanas==

==== वैशेषिकः || Vaiseshika Darsana ====

==== वैशेषिकः || Vaiseshika Darsana ====

The Nyaya and the Vaiseshika are analytic types of philosophy. The Nyaya and the Vaiseshika explore the significance of time, space, cause, matter, mind, soul and knowledge for experience, and give the results in the form of a theory of the universe. The Nyaya and the Vaiseshika are regarded as parts of one whole. The Vaiseshika is a supplement to the Nyaya. They are allied systems. They both believe in Ishvara, plurality of Atman and an atomic universe. Further, they use many arguments in common, such as the padarthas.<ref name=":1" />  

'''Similarities''' - Nyaya and the Vaiseshika are analytic types of philosophy. The Nyaya and the Vaiseshika explore the significance of time, space, cause, matter, mind, soul and knowledge for experience, and give the results in the form of a theory of the universe. The Nyaya and the Vaiseshika are regarded as parts of one whole. The Vaiseshika is a supplement to the Nyaya. They are allied systems. They both believe in Ishvara, plurality of Atman and an atomic universe. Further, they use many arguments in common, such as the padarthas.<ref name=":1" /> The Nyaya and Vaisesika recognize the reality of the world based on time and space and is composed of heterogeneous atoms, governed by the law of casualty and subservient to the law of karma.<ref name=":4" />

==== योगः || Yoga Darshana ====

Nyaya school identifies sixteen padarthas or categories which comprise all the topics of the science of debate whereas Vaiseshika darshana proposed a list of six padarthas ‘categories’ of objects: substance (''dravya''), quality (''guṇa''), motion or action (''karma''), universal (''sāmānya''), particularity or differentiator (''viśeṣa''), inherence (''samavāya''). The seventh one is non-existence (''abhāva'') as per Navya-nyaya scholars.<ref name=":4" />

==== पूर्वमीमांसा || Poorva Mimamsa ====

==== साङ्ख्यः || Samkhya, योगः || Yoga Darshana and वेदान्त || Vedanta Systems ====

==== वेदान्त || Vedanta ====

==== पूर्वमीमांसा || Purva Mimamsa ====

== Application of Nyaya Darshana ==

== Applications of Nyaya Darshana ==

The purpose of Nyaya is critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology. The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail.  

The purpose of Nyaya is critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology. The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail.