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<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>

<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 ॥ Pramana ===

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" />)