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Line 1: − There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:+ − # न्यायः Nyaya (Rishi Gautama)+ − # वैशेषिकः Vaiseshika (Rishi Kanada)+ − # साङ्ख्यः Samkhya (Kapila Muni)+ − # योगः Yoga (Maharishi Patanjali)+ − # पूर्वमीमांसा Poorva Mimamsa (Jaimini)+ − # उत्तरमीमांसा Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa) + − == Detailed Discussion ==+ − === न्यायः Nyaya Darsana ===+ − Rishi Gautama was the founder of the Nyaya system of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya. Nyaya is not merely formal logic, but a complete epistemology. Logic is merely one part or a single topic under Nyayya Darsana.<ref name=":1">Swami Sivananda, All About Hinduism, Page 190-196</ref> Nyaya Sutra by Gautama is the first work on Nyaya Darsana. This is the most famous book of this school. Numerous commentaries. have been written on this book by various authors viz. Nyaya-Bhashya by Vatsyayana, Nyayalankara by Shrikantha, Nyaya-Manjari by Jayanta, Nyaya-Bodhini by Govardhana, Nyaya-Varttika-Tatparya-Tika by Vachaspati Misra.+ − + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + + Line 62:
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Nyaya Darshana (Samskrit : न्यायदर्शनम्) is one of the most important darshana shastras from ancient times. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya. Nyaya is not merely formal logic, but a complete epistemology (a theory of knowledge).<ref name=":1">Swami Sivananda, All About Hinduism, Page 190-196</ref>
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== परिचयः || Introduction ==
To understand the vaidika dharma, knowledge of Nyaya is extremely important. Manu, the first law giver, explains that the principles of Dharma can be understood by systematic reasoning of Shrutis (श्रुत्यनुगामी तर्क). Nyaya throws light on all subjects, explains all karmas and thus is the foundation for all dharmas. Due to the wide ranging applicability of its principles, Nyaya is universally popular.<ref>Pt. Baldev Upadhyaya (1966) ''[https://archive.org/details/BharatiyaDarsanaSaraBaldevUpadhyaya/page/n201 Bharatiya Darshana]''. Varanasi : Sharada Mandir </ref> The distinguishing feature of Nyaya is its belief in the utility of analysis and in the reliability of reason, and systematically defending its standpoint against rival views. Some salient siddhantas of Nyaya include<ref>M. Hiriyanna, (1949) ''The Essentials of Indian Philosophy.'' London : George Allen and Unwin Ltd.</ref>
* Belief in the independent existence of the external world, i.e., the world is real.
==== Nyaya—A Method of Philosophical Enquiry ====
* Nyaya maintains that the nature of Ultimate Reality is many and thus is described as Pluralistic in view.
== Founder - Gautama Maharshi ==
Maharshi Gautama (गौतमः) was the founder of the Nyaya system of philosophy. Nyaya Sutra (न्यायसूत्राणि) by Gautama is the first work on Nyaya Darsana and is composed of five adhyayas and each adhyaya is divided into two Ahnikas (आह्निकः).
== न्यायशास्त्रवाङ्मयम् ॥ Nyaya Literature ==
Nyayasutra (न्यायसूत्रम्) by Maharshi Akshapada Gautama is the primary text of the Nyaya Darshana. As many as 12 bhashyas (commentaries) have been written on these sutras by various scholars of Nyaya shastra. The bhashyas and the bhashyakaras of the Nyayasutra are enumerated below.<ref>Satis Chandra Vidyabhusana (1921), [https://archive.org/details/in.ernet.dli.2015.489008/page/n1 A History of Indian Logic], Calcutta University.</ref>
{| class="wikitable"
!Bhashya (भाष्यम् । Commentary)
!Bhashyakara (भाष्यकारः । Commentator)
|-
|Nyaya Bhashya (न्यायभाष्यम्)
|Vatsyayana (वात्स्यायनः)
|-
|Nyaya Vartika (न्यायवार्तिकः)
|Udyotakara (उद्योतकरः)
|-
|Nyaya Vartika Tatparya Tika (न्यायवार्तिकतात्पर्यटीका)
|Vachaspati Mishra (वाचस्पतिमिश्रः)
|-
|Nyaya Vartika Tatparya Tika Parishuddhi (न्यायवार्तिकतात्पर्यटीकापरिशुद्धिः)
|Udayanacharya (उदयनाचार्यः)
|-
|Nyaya Nibandha Prakasha (न्यायनिबन्धप्रकाशः)
|Vardhamana (वर्धमानः)
|-
|Nyayalankara (न्यायालङ्कारः)
|Shrikantha (श्रीकण्ठः)
|-
|Nyaya Vrtti (न्यायवृत्तिः)
|Abhayatilaka Upadhyaya (अभयतिलकः उपाध्यायः)
|-
|Nyaya Sutroddhara (न्यायसूत्रोद्धारः)
|Vachaspati Mishra (वाचस्पतिमिश्रः)
|-
|Nyaya Rahasya (न्यायरहस्यम्)
|Ramabhadra (रामभद्रः)
|-
|Nyaya Siddhanta Mala (न्यायसिद्धान्तमाला)
|Jayrama (जयरामः)
|-
|Nyaya Sutra Vrtti (न्यायसूत्रवृत्तिः)
|Vishvanatha Siddhantapanchanana (विश्वनाथसिद्धान्तपञ्चाननः)
|-
|Nyaya Samkshepa (न्यायसंक्षेपः)
|Govinda Sanna (गोविन्दसन्ना)
|}
Other commentaries include
* Nyaya Manjari (न्यायमञ्जरी) by Jayanta (जयन्तः)
* Nyaya Bodhini (न्यायबोधिनी) by Govardhana (गोवर्धनः)
== Nyaya Siddhantam - Core Concepts ==
The purpose of Nyaya is critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology. The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail.<ref name=":1" />
The purpose of Nyaya is critical examination of the objects of knowledge by means of the canons of logical proof. The Nyaya system deals critically with metaphysical problems. It contains discussions on psychology, logic, metaphysics and theology. The Nyaya is intended to furnish a correct method of philosophical enquiry into all the objects and subjects of human knowledge, including the process of reasoning and laws of thought. The evidence of the senses is submitted to a critical enquiry. The Nyaya gives a description of the mechanism of knowledge in detail.<ref name=":1" />
One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. The sixteen categories are: means of right knowledge (Pramana), object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar instance (Drishtanta), established tenet (Siddhanta), members (Avayava), argumentation (Tarka), ascertainment (Nirnaya), discussion (Vada) wrangling (Jalpa), cavil (Vitanda), fallacy (Hetvabhasa), quibble (Chala), futility (Jati), and occasion for rebuke (Nigraha-sthana).
One can remove misapprehension or false knowledge and attain supreme felicity by the true knowledge of the sixteen categories. The sixteen categories are: means of right knowledge (Pramana), object of right knowledge (Prameya), doubt (Samsaya), purpose (Prayojana), familiar instance (Drishtanta), established tenet (Siddhanta), members (Avayava), argumentation (Tarka), ascertainment (Nirnaya), discussion (Vada) wrangling (Jalpa), cavil (Vitanda), fallacy (Hetvabhasa), quibble (Chala), futility (Jati), and occasion for rebuke (Nigraha-sthana).
There is, first, the state of '''Samsaya''' or doubt about the point to be discussed. Next comes the '''Prayojana''' or motive for discussing it. Next follows a '''Drishtanta''' or example Which leads to the '''Siddhanta''' or established conclusion. Then comes the objector with his '''Avayava''' or argument, split up into five members. Next follows the '''Tarka''' or refutation, and the '''Nirnaya''' or ascertainment of the true state of the case. A further '''Vada''' or controversy takes place, which leads to '''Jalpa''' or mere wrangling. This is followed by '''Vitanda''' or cavilling, Hetvabhasa or fallacious reasoning, and Nigraha-sthana, the putting an end to all discussions by a demonstration of the objector's incapacity for argument.
There is, first, the state of '''Samsaya''' or doubt about the point to be discussed. Next comes the '''Prayojana''' or motive for discussing it. Next follows a '''Drishtanta''' or example Which leads to the '''Siddhanta''' or established conclusion. Then comes the objector with his '''Avayava''' or argument, split up into five members. Next follows the '''Tarka''' or refutation, and the '''Nirnaya''' or ascertainment of the true state of the case. A further '''Vada''' or controversy takes place, which leads to '''Jalpa''' or mere wrangling. This is followed by '''Vitanda''' or cavilling, Hetvabhasa or fallacious reasoning, and Nigraha-sthana, the putting an end to all discussions by a demonstration of the objector's incapacity for argument.
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 and consequent transmigration and pains.
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 and consequent transmigration and pains.
उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa)
उत्तरमीमांसा || Uttara Mimamsa or वेदान्त || Vedanta (Badrayana or Vyasa)
प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णयवादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानाम्तत्त्वज्ञानात्निःश्रेयसाधिगमः ।।१।{पदार्थोद्देशसूत्रम्}
दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानां उत्तरोत्तरापाये तदनन्तरा पायातपवर्गः।।२।। {पदार्थोद्देशसूत्रम्}
==References==
==References==
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[[Category:Darshanas]]