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== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

The unique concept of Padarthas (पदार्थाः) is introduced in Nyaya and Vaiseshika darshanas.  Padarthas are entities of whose enumeration is essential for attainment of [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]] according to Nyaya.<ref name=":6" /> The very first sutra in Nyaya darshana given by Gautama expounds sixteen categories whereas Vaiseshika expounded by Kanada divides all nameable things into six classes by a subtle process of analysis and synthesis.<ref>Sinha, Nandalal. (1923) ''[https://archive.org/details/thevaiasesikasut00kanauoft/page/n12 The Vaiseshika Sutras of Kanada.]'' Allahabad : The Panini Office</ref>Thus it many be noted that attainment of Nihshreyasa (Moksha) or the ultimate good is the goal of all darshana shastras.  

The unique concept of Padarthas (पदार्थाः) is introduced in Nyaya and Vaiseshika darshanas.  Padarthas are entities of whose enumeration is essential for attainment of [[Nihshreyasa (निःश्रेयसम्)|Nihshreyasa]] according to Nyaya.<ref name=":6" />

 

The very first sutra in Nyaya darshana given by Gautama expounds sixteen categories of things or substances whereas Vaiseshika expounded by Kanada divides all nameable things into six classes by a subtle process of analysis and synthesis.<ref>Sinha, Nandalal. (1923) ''[https://archive.org/details/thevaiasesikasut00kanauoft/page/n12 The Vaiseshika Sutras of Kanada.]'' Allahabad : The Panini Office</ref> Thus it many be noted that attainment of Nihshreyasa (Moksha) or the ultimate good is the goal of all darshana shastras.  

{| class="wikitable"

{| class="wikitable"

|+List of Padarthas of Nyaya and Vaiseshika

|+List of Padarthas of Nyaya and Vaiseshika

!Nyaya

!Nyaya

|Pramana (प्रमाणम्) Prameya (प्रमेयम् ) Samsaya (संशयः ) Prayojana (प्रयोजनम्) Drsthanta (दृष्टान्तम्) Siddhanta (सिद्धान्तम्) Avayava (अवयवः)  

|[[Pramana (प्रमाणम्)]] Prameya (प्रमेयम् ) Samsaya (संशयः) Prayojana (प्रयोजनम्) Drsthanta (दृष्टान्तम्) Siddhanta (सिद्धान्तम्) Avayava (अवयवः)  

Tarka (तर्कः Nirnaya (निर्णयः) Vada (वादः) Jalpa (जल्पः) Vitanda (वितण्डा) Hetvabhasa (हेत्वाभासः ) Chala (छलः) Jati (जातिः) Nigrahasthana (निग्रहस्थानम्)   

Tarka (तर्कः), Nirnaya (निर्णयः), Vada (वादः), Jalpa (जल्पः), Vitanda (वितण्डा), Hetvabhasa (हेत्वाभासः) Chala (छलः) Jati (जातिः) Nigrahasthana (निग्रहस्थानम्)   

|-

|-

!Vaiseshika

!Vaiseshika

== षोडशपदार्थाः ॥ Sixteen Categories ==

== षोडशपदार्थाः ॥ Sixteen Categories ==

Nyaya expounds the shodasha padarthas or sixteen entities the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">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>They are as follows with reference to pages 22-30 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> and 294-296 of Reference <ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>.

Nyaya expounds the shodasha padarthas or sixteen entities, the knowledge of the real essence (or true character) of which leads one to the ultimate goal. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानां तत्वज्ञानान्निःश्रेयसाधिगमः ॥१॥ {पदार्थोद्देशसूत्रम्} (Nyaya. Sutr. 1.1.1)<ref name=":4">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>They are as follows with reference to pages 22-30 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> and 294-296 of Reference <ref name=":12">Dasgupta, Surendranath. (7th Reprint : 2012) A History of Indian Philosophy. Volume 1. New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>.

; 1. '''प्रमाणम् ॥ Pramana (Perception)''' : It is the instrument of right cognition. Four pramanas accepted by Nyaya are Pratyaksha, Anumana, Upamana and Shabda given by sutra  

; 1. '''प्रमाणम् ॥ Pramana (Perception)''' : It is the instrument of right cognition. Four pramanas accepted by Nyaya are Pratyaksha, Anumana, Upamana and Shabda given by sutra  

; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory or Accepted Conclusions)''': A proposition or statement of fact asserted in the form "this is so" is called Theory. This also can be an object of cognition but yet is enunciated separately by itself because it is only when there are a number of different theories, and never otherwise, that the three forms of Debate - Discussion, Disagreement and Arguments.  

; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory or Accepted Conclusions)''': A proposition or statement of fact asserted in the form "this is so" is called Theory. This also can be an object of cognition but yet is enunciated separately by itself because it is only when there are a number of different theories, and never otherwise, that the three forms of Debate - Discussion, Disagreement and Arguments.  

<blockquote>तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः ॥२६॥ {अभ्युपगमसिद्धान्तलक्षणम्}  (Nyay. Sutr. 1.1.27)<ref name=":4" /> </blockquote>

<blockquote>तन्त्राधिकरणाभ्युपगमसंस्थितिः सिद्धान्तः ॥२६॥ {अभ्युपगमसिद्धान्तलक्षणम्}  (Nyay. Sutr. 1.1.27)<ref name=":4" /> </blockquote>

; 7. '''अवयवः ॥ Avayavas (Factors of Inference or Premises)''' : When a conclusion has to be made, a number of words or sentences (Statements) have to be used. The Pancha Avayavas (5 types of Statements or Premises) that are necessary for the proving of the conclusion are Pratijna and the others which when taken collectively are called as Factors of Inference.  

; 7. '''अवयवः ॥ Avayavas (Factors of Inference or Premises)''' : When a conclusion has to be made, a number of words or sentences (Statements) have to be used. The Pancha Avayavas (5 types of Statements or Premises) that are necessary to prove a certain conclusion are Pratijna and the others which when taken collectively are called as Factors of Inference.  

<blockquote> प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः ॥३२॥ {अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4" /> </blockquote>

<blockquote> प्रतिज्ञाहेतूदाहरणोपनयनिगमनानि अवयवाः ॥३२॥ {अवयवौद्देशसूत्रम्} (Nyay. Sutr. 1.1.32)<ref name=":4" /> </blockquote>

; 8. '''तर्कः ॥ Tarka (Argumentation)''': It leads to the ascertainment of their validity or invalidity and thus helps in the attaining of true knowledge. Though a category of the Prameya it is enunciated separately because along with the Pramana it is of use in Debate, both in establishing one's own position and in demolishing the position of the opponent.<ref name=":6" /> Tarka means the deliberation on an unknown thing to discern its real nature. (Page 360 of Reference <ref name=":12" />).

; 8. '''तर्कः ॥ Tarka (Argumentation)''': It leads to the ascertainment of their validity or invalidity and thus helps in the attaining of true knowledge. Though a category of the Prameya it is enunciated separately because along with the Pramana it is of use in Debate, both in establishing one's own position and in demolishing the position of the opponent.<ref name=":6" /> Tarka means the deliberation on an unknown thing to discern its real nature. (Page 360 of Reference <ref name=":12" />).

; 12. '''वितण्डा ॥ Vitanda (Destructive Criticism)''': Vitanda also differs from vada in that it does not tend to the establishment of any position which is not so in the case of Vada where a conclusion is arrived at. Disputation (Jalpa) becomes Vitanda when there is no establishment of the counter-conception.

; 12. '''वितण्डा ॥ Vitanda (Destructive Criticism)''': Vitanda also differs from vada in that it does not tend to the establishment of any position which is not so in the case of Vada where a conclusion is arrived at. Disputation (Jalpa) becomes Vitanda when there is no establishment of the counter-conception.

<blockquote>सः प्रतिपक्षस्थापनाहीनः वितण्डा ॥३॥ {वितण्डालक्षणम्} (Nyay. Sutr. 1.2.3)<ref name=":0" /></blockquote>

<blockquote>सः प्रतिपक्षस्थापनाहीनः वितण्डा ॥३॥ {वितण्डालक्षणम्} (Nyay. Sutr. 1.2.3)<ref name=":0" /></blockquote>

; 13. '''हेत्वाभासः ॥ Hetvabhasa (Fallacy)''' : Hetvabhasa are so called because they do not possess all the characteristics of the true hetus discussed in 1.1.32, yet they are sufficiently similar to them to appear like them.  

; 13. '''हेत्वाभासः ॥ Hetvabhasa (Fallacy)''' : [[Hetvabhasa (हेत्वाभासः)]] are so called because they do not possess all the characteristics of the true hetus discussed in 1.1.32, yet they are sufficiently similar to them to appear like them.  

<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्} (Nyay. Sutr. 1.2.4)<ref name=":0" />  </blockquote>

<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्} (Nyay. Sutr. 1.2.4)<ref name=":0" />  </blockquote>

; 14. '''च्छलः ॥ Chhala (Minor deception)''': It consists in opposing a proposition by assigning to it a meaning other than the one intended. It is of three kinds.

; 14. '''च्छलः ॥ Chhala (Minor deception)''': It consists in opposing a proposition by assigning to it a meaning other than the one intended. It is of three kinds.