Changes

; 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" />).

<blockquote>अविज्ञाततत्वे अर्थे कारणोपपत्तितः तत्त्वज्ञानार्थं उहः तर्कः॥४०॥{तर्कलक्षणम्} (Nyay. Sutr. 1.1.40)<ref name=":4" /> </blockquote>

<blockquote>अविज्ञाततत्वे अर्थे कारणोपपत्तितः तत्त्वज्ञानार्थं उहः तर्कः॥४०॥{तर्कलक्षणम्} (Nyay. Sutr. 1.1.40)<ref name=":4" /> </blockquote>

; 9. '''निर्णयः ॥ Nirnaya (Ascertainment, Validated Truth)''': It is the conclusion which consists of true knowledge obtained as the result of the Pramana. It is the final aim of all Debate or Vada.

; 9. '''निर्णयः ॥ Nirnaya (Ascertainment, Validated Truth)''': It is the conclusion which consists of true knowledge obtained as the result of the Pramana. It is the final aim of all Debate or Vada which is ascertained after duly deliberating over the two sides of the question.

<blockquote>विमृश्य पक्षप्रतिपक्षाभ्यां अर्थावधारणं निर्णयः॥४१॥ {निर्णयलक्षणम्} (Nyay. Sutr. 1.1.41)<ref name=":4" /> </blockquote>

<blockquote>विमृश्य पक्षप्रतिपक्षाभ्यां अर्थावधारणं निर्णयः॥४१॥ {निर्णयलक्षणम्} (Nyay. Sutr. 1.1.41)<ref name=":4" /> </blockquote>

; 10. '''वादः ॥ Vada (Debate)''': It consists of a number of statements (sentences, declarations) put forward by various speakers, purporting to be reasons in support of several siddhantas, leading ultimately to the acceptance of one of them as the validated truth or Nirnaya.

; 10. '''वादः ॥ Vada (Debate)''': It consists of a number of statements (sentences, declarations) put forward by various speakers, purporting to be proofs and reasonings in support of and condemnation of several siddhantas. These two conceptions proceed hand in hand until one of them becomes rejected and leading ultimately to the acceptance of one of them as the validated truth or Nirnaya.

<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ॥१॥ {वादलक्षणम्} (Nyay. Sutr. 1.2.1)<ref name=":0">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 2])</ref></blockquote>

<blockquote>प्रमाणतर्कसाधनोपालम्भः सिद्धान्ताविरुद्धः पञ्चावयवोपपन्नः पक्षप्रतिपक्षपरिग्रहः वादः ॥१॥ {वादलक्षणम्} (Nyay. Sutr. 1.2.1)<ref name=":0">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 2])</ref></blockquote>

; 11. '''जल्पः ॥ Jalpa (Disputations)''':Jalpa differs from Vada in that it admits the use of deceptiveness (Casuistry) etc which is not allowed in vada.  

; 11. '''जल्पः ॥ Jalpa (Disputations)''':Jalpa is endowed with the following characteristics - a) it puts forward a conception and counter-conception b) consists in supporting and condemning by means of proofs and reasonings c) is not opposed to the main doctrine and d) is carried on in full accordance with the method of reasoning through five factors according to Vatsyayana bhashya. Jalpa differs from Vada in that it admits the use of deceptiveness (Casuistry) etc which is not allowed in vada. Jalpa is that which is endowed with the said characteristics and in which there is supporting and condemnation by means of Chhala, Jati and Nigrahastana.  

<blockquote>यथोक्तोपपन्नः छलजातिनिग्रहस्थानसाधनोपालम्भः जल्पः ॥२॥ {जल्पलक्षणम्} (Nyay. Sutr. 1.2.2)<ref name=":0" /></blockquote>

<blockquote>यथोक्तोपपन्नः छलजातिनिग्रहस्थानसाधनोपालम्भः जल्पः ॥२॥ {जल्पलक्षणम्} (Nyay. Sutr. 1.2.2)<ref name=":0" /></blockquote>

; 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.

; 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)''' :  

; 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. They are of four types

<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्}  </blockquote><blockquote>अनैकान्तिकः सव्यभिचारः ॥५॥ {सव्यभिचारलक्षणम्}</blockquote><blockquote>सिद्धान्तं अभ्युपेत्य तद्विरोधी विरुद्धः ॥६॥ {विरुद्धलक्षणम्}</blockquote><blockquote>यस्मात्प्रकरणचिन्ता सः निर्णयार्थमपदिष्टः प्रकरणसमः ॥७॥ {प्रकरणसमलक्षणम्}</blockquote><blockquote>साध्याविशिष्टः साध्यत्वात्साध्यसमः ॥८॥ {साध्यसमलक्षणम्}</blockquote><blockquote>कालात्ययापदिष्टः कालातीतः ॥ ९॥ {कालातीतलक्षणम्}</blockquote>

<blockquote>सव्यभिचारविरुद्धप्रकरणसमसाध्यसमकालातीताः हेत्वाभासाः ॥४॥ {हेत्वाभासौद्देशसूत्रम्} (Nyay. Sutr. 1.2.4)<ref name=":0" /> </blockquote><blockquote>अनैकान्तिकः सव्यभिचारः ॥५॥ {सव्यभिचारलक्षणम्}</blockquote><blockquote>सिद्धान्तं अभ्युपेत्य तद्विरोधी विरुद्धः ॥६॥ {विरुद्धलक्षणम्}</blockquote><blockquote>यस्मात्प्रकरणचिन्ता सः निर्णयार्थमपदिष्टः प्रकरणसमः ॥७॥ {प्रकरणसमलक्षणम्}</blockquote><blockquote>साध्याविशिष्टः साध्यत्वात्साध्यसमः ॥८॥ {साध्यसमलक्षणम्}</blockquote><blockquote>कालात्ययापदिष्टः कालातीतः ॥ ९॥ {कालातीतलक्षणम्}</blockquote>

; 14. '''च्छलः ॥ Chhala (Quibble)''':  

; 14. '''च्छलः ॥ Chhala (Quibble)''':  

वचनविघातः अर्थविकल्पोपपत्त्या छलम् ॥ १० ॥ {छललक्षणम्} तत्त्रिविधं वाक्छलं सामान्यच्छलं उपचारच्छलं च इति ॥ ११ ॥ {छलभेदौद्देशसूत्रम्} अविशेषाभिहिते अर्थे वक्तुः अभिप्रायातर्थान्तरकल्पना वाक्छलम् ॥ १२ ॥ {वाक्छललक्षणम्} सम्भवतः अर्थस्य अतिसामान्ययोगातसम्भूतार्थकल्पना सामान्यच्छलम् ॥ १३ ॥ {सामान्यच्छललक्षणम्} धर्मविकल्पनिर्देशे अर्थसद्भावप्रतिषेधः उपचारच्छलम् ॥ १४ ॥ {उपचारच्छललक्षणम्} वाक्छलं एव उपचारच्छलं ततविशेषात् ॥ १५ ॥ {उपचारच्छलपूर्वपक्षलक्षणम्} न ततर्थान्तरभावात् ॥ १६ ॥ {उपचारच्छललक्षणम्} अविशेषे वा किञ्चित्साधर्म्यातेकच्छलप्रसङ्गः ॥ १७ ॥ {उपचारच्छललक्षणम्}  

<blockquote>वचनविघातः अर्थविकल्पोपपत्त्या छलम् ॥१०॥{छललक्षणम्} </blockquote><blockquote>तत्त्रिविधं वाक्छलं सामान्यच्छलं उपचारच्छलं च इति ॥११॥ {छलभेदौद्देशसूत्रम्}</blockquote> <blockquote>अविशेषाभिहिते अर्थे वक्तुः अभिप्रायातर्थान्तरकल्पना वाक्छलम् ॥१२॥ {वाक्छललक्षणम्}</blockquote><blockquote>सम्भवतः अर्थस्य अतिसामान्ययोगातसम्भूतार्थकल्पना सामान्यच्छलम् ॥१३॥ {सामान्यच्छललक्षणम्} </blockquote><blockquote>धर्मविकल्पनिर्देशे अर्थसद्भावप्रतिषेधः उपचारच्छलम् ॥१४॥ {उपचारच्छललक्षणम्}</blockquote><blockquote>वाक्छलं एव उपचारच्छलं ततविशेषात् ॥१५॥ {उपचारच्छलपूर्वपक्षलक्षणम्}</blockquote><blockquote>न ततर्थान्तरभावात् ॥१६॥ {उपचारच्छललक्षणम्}</blockquote><blockquote>अविशेषे वा किञ्चित्साधर्म्यातेकच्छलप्रसङ्गः ॥१७॥ {उपचारच्छललक्षणम्}</blockquote>

; 15. '''जातिः ॥ Jati (Refutation)''':  

; 15. '''जातिः ॥ Jati (Refutation)''':  

साधर्म्यवैधर्म्याभ्यां प्रत्यवस्थानं जातिः ॥ १८ ॥ {जातिलक्षणम्}  

साधर्म्यवैधर्म्याभ्यां प्रत्यवस्थानं जातिः ॥ १८ ॥ {जातिलक्षणम्}