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Line 176: − + − − 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. 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 Vaiseshika<ref name=":1" />==== − 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" /> − वैशेषिकः || Vaiseshika Darsana+ + − साङ्ख्यः || Samkhya (Kapila Muni)+ + − योगः || Yoga (Maharishi Patanjali)+ − पूर्वमीमांसा || Poorva Mimamsa (Jaimini)+ − उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa)+ − प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानाम्तत्त्वज्ञानात्निःश्रेयसाधिगमः ।।१।{पदार्थोद्देशसूत्रम्}+ − दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानां उत्तरोत्तरापाये तदनन्तरा पायातपवर्गः।।२।। {पदार्थोद्देशसूत्रम्} +
→Brief discussion about certain concepts
* 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 says that the actions of man produce their fruits, called Adrishta, under the control of Ishvara.<ref name=":1" /> Ishvara 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, p94-96)</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, the senses are cut off and 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 in 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>
'''4. Sharira'''
'''4. Sharira'''
'''6. Cause of Bondage and the Means to Emancipation'''
'''6. Cause of Bondage and the Means to Emancipation'''
Misapprehension (Mithya-Jnana), faults (Dosha), activity (Pravritti), birth (Janma) and pain (Duhkha) constitute the world. False notion or false knowledge is at the root of all misery and pain. From Mithya-Jnana or false notion comes the fault of like and dislike (Raga-Dvesha); from Raga-Devesha proceeds Karma or action—virtuous or vicious—which forces a man to pass through repeated births for the sake of its reward or punishment. From these births proceed misery and pain. It is the aim of philosophy to eradicate the false notion or Mithya-Jnana which is at the root of all miseries and pains. On the successive annihilation of misapprehension, faults, activity, birth and pain, there follows release (Apavarga).<ref name=":1" />
Misapprehension (Mithya-Jnana) is the cause of bondage of the world. It constitutes in thinking as my own self that which is not my self. Faults (Dosha), activity (Pravritti), birth (Janma) and pain (Duhkha) constitute the world. Release <blockquote>बाधनालक्षणं दुःखम् ।। २१ ।। {दुःखलक्षणम्}
तदत्यन्तविमोक्षः अपवर्गः ।। २२ ।। {अपवर्गलक्षणम्}(Nyay. Sutr. 1.1.21,22)<ref name=":3" /></blockquote>False notion or false knowledge is at the root of all misery and pain. From Mithya-Jnana or false notion comes the fault of like and dislike (Raga-Dvesha); from Raga-Devesha proceeds Karma or action—virtuous or vicious—which forces a man to pass through repeated births for the sake of its reward or punishment. From these births proceed misery and pain. It is the aim of philosophy to eradicate the false notion or Mithya-Jnana which is at the root of all miseries and pains. On the successive annihilation of misapprehension, faults, activity, birth and pain, there follows release (Apavarga).<ref name=":1" /> True knowledge constitutes the knowledge of
- [[Padarthas (पदार्थाः)|padarthas]]
- the four [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)|pramanas]]
- twelve prameyas
The state of mukti, according to Nyaya-Vaiseshika is neither a state of pure knowledge nor of Ananda (as in Advaita) but the self remains in its original, unassociated state with pleasure, pain, knowledge, and will etc.<ref name=":6" />
'''7. [[Padarthas (पदार्थाः)|Padarthas]] or The Sixteen Categories'''
'''7. [[Padarthas (पदार्थाः)|Padarthas]] or The Sixteen Categories'''
One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानाम् तत्त्वज्ञानात् निःश्रेयसाधिगमः ।। १ ।। {पदार्थोद्देशसूत्रम्} (Nyay. Sutr. 1.1.1)<ref name=":3" /></blockquote>The sixteen categories are:<ref name=":2" />{{columns-list|colwidth=15em|style=width: 500px; font-style: italic;|* Means of Right Knowledge (pramana)
One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. <blockquote>प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानाम् तत्त्वज्ञानात् निःश्रेयसाधिगमः ।। १ ।। {पदार्थोद्देशसूत्रम्}
दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानां उत्तरोत्तरापाये तदनन्तरा पायातपवर्गः।।२।। {पदार्थोद्देशसूत्रम्}(Nyay. Sutr. 1.1.1-2)<ref name=":3" /></blockquote>The sixteen categories are:<ref name=":2" />{{columns-list|colwidth=15em|style=width: 500px; font-style: italic;|* Means of Right Knowledge (pramana)
* Objects of Right Knowledge (prameya)
* Objects of Right Knowledge (prameya)
* Doubt (samsaya)
* Doubt (samsaya)
When one attains the true knowledge, his faults viz. affection (Raga), aversion (Dvesha) and stupidity (Moha) vanish. Aversion includes anger, envy, malice and hatred. Attachment includes lust, greed, avidity and covetousness. Stupidity includes suspicion, conceit, carelessness and misapprehension. Stupidity generates dislike and attachment. One must put an end to the chain which begins with misapprehension or false knowledge and ends with pain. If false knowledge vanishes, faults disappear. If faults vanish, one is freed from activity, consequent transmigration and pains.<ref name=":1" />
When one attains the true knowledge, his faults viz. affection (Raga), aversion (Dvesha) and stupidity (Moha) vanish. Aversion includes anger, envy, malice and hatred. Attachment includes lust, greed, avidity and covetousness. Stupidity includes suspicion, conceit, carelessness and misapprehension. Stupidity generates dislike and attachment. One must put an end to the chain which begins with misapprehension or false knowledge and ends with pain. If false knowledge vanishes, faults disappear. If faults vanish, one is freed from activity, consequent transmigration and pains.<ref name=":1" />
'''7. The State of Apavarga or Release'''
'''8. The State of Apavarga or Release'''
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==
==== 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" />
==== साङ्ख्यः || Samkhya ====
==== योगः || Yoga Darshana ====
==== पूर्वमीमांसा || Poorva Mimamsa ====
==== उत्तरमीमांसा || Uttara Mimamsa ====
==== वेदान्त || Vedanta ====
== Application of Nyaya Darshana ==
== Application of Nyaya Darshana ==