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=== प्रमेयः ॥ Prameya ===

=== प्रमेयः ॥ Prameya ===

Nyaya sutras of Gautama explicitly define the Premaya. It is of 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।।९ ।।{प्रमेयौद्देशसूत्रम्}<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 Ahnika 1])</ref></blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), Knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः)  constitute the objects of cognition.

Nyaya sutras of Gautama explicitly define the Premaya or the objects of cognition, which are to be known. It is classified into 12 kinds.<blockquote>आत्मशरीरेन्द्रियार्थबुद्धिमनःप्रवृत्तिदोषप्रेत्यभावफलदुःखापवर्गाः तु प्रमेयम्।।९ ।।{प्रमेयौद्देशसूत्रम्}<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 Ahnika 1])</ref></blockquote>Atma (आत्मा), Body (शरीरम्), Sense-organs (इन्द्रियाणि), Objects (अर्थः), Knowledge (बुद्धिः), Mind (मनः), Activity (प्रवृत्तिः), Defect (दोषः like Raga, dvesha etc), Rebirth (प्रेत्यभाव), Result (फलम्), Pain (दुःखा), and Release from worldly bonds (अपवर्गाः)  constitute the objects of cognition.

 

==== आत्मा ॥ Atma ====

==== आत्मा ॥ Atma ====

<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि आत्मनः लिङ्गं इति ।।१०।। {आत्मलक्षणम्}</blockquote>Meaning : Desire (इच्छा), desire to keep away from something (द्वेषः), Action (प्रयत्नः), pleasure, pain and knowledge (सुखदुःखज्ञानानि) are the marks of Atma.   

<blockquote>इच्छाद्वेषप्रयत्नसुखदुःखज्ञानानि आत्मनः लिङ्गं इति ।।१०।। {आत्मलक्षणम्}</blockquote>Meaning : Desire (इच्छा), desire to keep away from something (द्वेषः), Action (प्रयत्नः), pleasure, pain and knowledge (सुखदुःखज्ञानानि) are the marks of Atma.  <blockquote>तत्रात्मा सर्वस्य द्रष्टा सर्वस्य भोक्ता सर्वज्ञः सर्वानुभावो । tatrātmā sarvasya draṣṭā sarvasya bhoktā sarvajñaḥ sarvānubhāvo । (Page 71 of Reference <ref name=":5" />)</blockquote>Atma (soul) is the drashta (perceiver of all that brings about pain and pleasure), the bhokta (experiencer of all pains and pleasures), sarvajna (knower of all knowledge), sarvanubhava (experience of all things).

 

Vatsyayana bhashya of Gautama Nyayasutra 9 explains it further. Atma (soul) is the drashta (perceiver of all that brings about pain and pleasure), the bhokta (experiencer of all pains and pleasures), sarvajna (knower of all knowledge), sarvanubhava (experience of all things).

==== शरीरम् ॥ Body ====

==== शरीरम् ॥ Body ====

<blockquote>चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्}</blockquote>Meaning : The base or location for action (चेष्टा), sense-organs  (इन्द्रियानि) and objects (अर्थः) is sharira (body).

<blockquote>चेष्टेन्द्रियार्थाश्रयः शरीरम्।।११।। {शरीरलक्षणम्}</blockquote>Meaning : The base or location for action (चेष्टा), sense-organs  (इन्द्रियानि) and objects (अर्थः) is sharira (body). <blockquote>तस्य भोगायतनं शरीरम् । tasya bhogāyatanaṁ śarīram ।</blockquote>

==== इन्द्रियानि ॥ Sense-organs ====

==== इन्द्रियानि ॥ Sense-organs ====

<blockquote>घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}</blockquote>Meaning : The sense organs ( organs of smell, taste, vision, sensation, audition) are made from material substances (panchamahabhutas).

<blockquote>घ्राणरसनचक्षुस्त्वक्श्रोत्राणि इन्द्रियाणि भूतेभ्यः ।।१२।। {इन्द्रियलक्षणम्}</blockquote>Meaning : The sense organs ( organs of smell, taste, vision, sensation, audition) are made from material substances (panchamahabhutas). <blockquote>भोगसाधनानीन्द्रियाणि । </blockquote>

==== अर्थः ॥ Objects ====

==== अर्थः ॥ Objects ====

<blockquote>गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः।।१४।। </blockquote>Meaning : Odour, Taste, Color, Touch and Sound which are the qualities of material substances (prthvi, apah, tejah, vayu and akasha).

<blockquote>गन्धरसरूपस्पर्शशब्दाः पृथिव्यादिगुणाः तदर्थाः।।१४।। </blockquote>Meaning : Odour, Taste, Color, Touch and Sound which are the qualities of material substances (prthvi, apah, tejah, vayu and akasha). <blockquote>भोक्तव्या इन्द्रियार्थाः ।</blockquote>

==== बुद्धिः ॥ Knowledge ====

==== बुद्धिः ॥ Knowledge ====

<blockquote>बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम्।।१५।।{बुद्धिलक्षणम्}</blockquote>Summary : Buddhi is synonymous with knowledge (ज्ञानं) in Nyaya darshana.

<blockquote>बुद्धिः उपलब्धिः ज्ञानं इति अनर्थान्तरम्।।१५।।{बुद्धिलक्षणम्}</blockquote>Summary : Buddhi is synonymous with knowledge (ज्ञानं) in Nyaya darshana. <blockquote>भोगो बुद्धिः । </blockquote>

==== मनः ॥ Manas ====

==== मनः ॥ Manas ====

<blockquote>युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम् ।।१६।। {मनोलक्षणम्}</blockquote>Meaning : The non-appearance of simultaneous experience of all the senses is indicative of presence of Manas.

<blockquote>युगपत्ज्ञानानुत्पत्तिः मनसः लिङ्गम् ।।१६।। {मनोलक्षणम्}</blockquote>Meaning : The non-appearance of simultaneous experience of all the senses is indicative of presence of Manas. <blockquote>सर्वार्थोपलब्धौ नेन्द्रियाणि प्रभवन्तीति सर्वविषयमन्तःकरणं मनः । </blockquote>

==== प्रवृत्तिः ॥ Action ====

==== प्रवृत्तिः ॥ Action ====

<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : Activity consists of Speech, action of Mind and action of Body.

<blockquote>प्रवृत्तिः वाग्बुद्धिशरीरारम्भः।।१७।।{प्रवृत्तिलक्षणम्}</blockquote>Meaning : Activity consists of Speech, action of Mind and action of Body. <blockquote>शरीरेन्द्रियार्थबुद्धिसुखवेदनानां निवृत्तिकारणं प्रवृत्तिः दोषाश्च । नास्येदं शरीरमपूर्वमनुत्तरं च । </blockquote>

==== दोषः ॥ Dosha ====

==== दोषः ॥ Dosha ====

==== प्रेत्यभावः ॥ Rebirth ====

==== प्रेत्यभावः ॥ Rebirth ====

<blockquote>पुनरुत्पत्तिः प्रेत्यभावः ।।१९।।{प्रेत्यभावलक्षणम्}</blockquote>Meaning : Rebirth which consists of being born again after death is Pretyabhava.

<blockquote>पुनरुत्पत्तिः प्रेत्यभावः ।।१९।।{प्रेत्यभावलक्षणम्}</blockquote>Meaning : Rebirth which consists of being born again after death is Pretyabhava. <blockquote>पूर्वशरीराणामादिर्नास्ति उत्तरेषामपवर्गो अन्तः इति प्रेत्यभावः ।</blockquote>

==== फलम् ॥ Result ====

==== फलम् ॥ Result ====

<blockquote>प्रवृत्तिदोषजनितः अर्थः फलम्।।२०।।{फललक्षणम्}</blockquote>Meaning : Result in the form of Artha (Object) is what is produced due to action and dosha.

<blockquote>प्रवृत्तिदोषजनितः अर्थः फलम्।।२०।।{फललक्षणम्}</blockquote>Meaning : Result in the form of Artha (Object) is what is produced due to action and dosha. <blockquote>ससाधनसुखदःखोपभोगः फलम् । </blockquote>

==== दुःख ॥ Pain ====

==== दुःख ॥ Pain ====

<blockquote>बाधनालक्षणं दुःखम्।।२१ ।। {दुःखलक्षणम्}</blockquote>Meaning : The experience of suffering or injury consists of Pain.

<blockquote>बाधनालक्षणं दुःखम्।।२१।।{दुःखलक्षणम्}</blockquote>Meaning : The experience of suffering or injury consists of Pain. <blockquote>दुःखमिति, नेदमनुकूलवेदनीयस्य सुखस्य प्रतीतेः प्रत्याख्यानं ।</blockquote>

==== अपवर्गः ॥ Release from Worldly Bonds ====

==== अपवर्गः ॥ Release from Worldly Bonds ====

<blockquote>तदत्यन्तविमोक्षः अपवर्गः।।२२ ।। {अपवर्गलक्षणम्}</blockquote>Absolute release from the aforesaid Dukha or pain etc is Apavarga.  

<blockquote>तदत्यन्तविमोक्षः अपवर्गः।।२२।।{अपवर्गलक्षणम्}</blockquote>Absolute release from the aforesaid Dukha or pain etc is Apavarga. <blockquote>किं तर्हि जन्मन एवेदम् । सुखसाधनस्य दुःखानुषङ्गदुखेन अविप्रयोगाद्विविध-बन्धनायोगाद्दुःखमिति समाधिभावनमुपदिश्यते समाहितो भावयति भावययन्निर्विद्यते विर्विण्णस्य वैराग्यं विरक्तस्यापवर्ग इति । जन्ममरणप्रवन्धोच्छेदः सर्वदुःखप्रहाणमपवर्ग इति । अस्य तु तत्वज्ञानादपवर्गो मिथ्थाज्ञानात्संसार इति । (Vats. Bhas. Page 71 and 72)<ref name=":5" /></blockquote>

 

=== प्रमाणम् ॥ Pramanam ===

=== प्रमाणम् ॥ Pramanam ===

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)

Pramana i.e., the instrument of Prama is the most fundamental and unique about the tattva shastras. Nyaya darshana deals extensively about the siddhantas of jnana (theory of Knowledge). The means of Prama (valid cognition) is termed Pramana as explained by the Vatsyayana bhashya given below.<blockquote>प्रमाणतोऽर्थप्रतिपत्तौ प्रवृत्तिसामर्थ्थदर्थवत् प्रमाणम् ।... तस्येप्साजिहासाप्रयुक्तस्य समीहा प्रवृत्तिरित्युच्यते । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /> </blockquote>Meaning : The effort of the agent (man) stimulated by the desire to acquire (Ipsa । ईप्सा) and the desire to get rid of the thing (जिहासा । Jihasa roga etc) is what is called प्रवृत्तिः (pravrtti । exertion). Two of these together inspire the agent into Prvritti or Action. (Page 20 of Reference <ref name=":6">Mm. Ganganatha Jha. (1939) Gautama's Nyayasutras With Vatsyayana Bhashya. Poona : Oriental Book Agency. ([https://archive.org/details/GautamasNyayasutras/page/n20 Page no 20])</ref>) <blockquote>अर्थस्तु सुखं सुखहेतुः दुखं दुखहेतुश्च । (Vats. Bhas. Intro Before Sutra 1)<ref name=":5" /></blockquote>Summary : The अर्थ (object or thing) cognised by means of Pramana, or the instrument of cognition is of four kinds, viz., Pleasure, Source of Pleasure, Pain, Source of Pain. These objects of cognition, however, are innumerable owing to the fact of the number of living creatures being infinite. (Page 22 of Reference <ref name=":6" />)