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; 3. '''संशयः ॥ Samshaya (Doubt)''': It appears as "or" and "is this thing this or that". Doubt is the uncertain idea that we have of things and is a necessary factor, the very basis, of the process of Reasoning.   

; 3. '''संशयः ॥ Samshaya (Doubt)''': It appears as "or" and "is this thing this or that". Doubt is the uncertain idea that we have of things and is a necessary factor, the very basis, of the process of Reasoning.   

<blockquote>समानानेकधर्मोपपत्तेः विप्रतिपत्तेः उपलब्ध्यनुपलब्ध्यव्यवस्थातः च विशेषापेक्षः विमर्शः संशयः ॥२३॥ {संशयलक्षणम्}</blockquote>

<blockquote>समानानेकधर्मोपपत्तेः विप्रतिपत्तेः उपलब्ध्यनुपलब्ध्यव्यवस्थातः च विशेषापेक्षः विमर्शः संशयः ॥२३॥ {संशयलक्षणम्}</blockquote>

; 4. '''प्रयोजनम् ॥ Prayojana (Motive) :''' It is that, on being urged, by which a man has recourse to activity, i.e., with a desire either to obtain or reject a man is motivated into Action. Proyojana or motive is the basis of all reasoning or investigation according to Nyaya. Motive bears upon all living beings, all actions and all shastras   

; 4. '''प्रयोजनम् ॥ Prayojana (Motive)''' : It is that, on being urged, by which a man has recourse to activity, i.e., with a desire either to obtain or reject a man is motivated into Action. Proyojana or motive is the basis of all reasoning or investigation according to Nyaya. Motive bears upon all living beings, all actions and all shastras   

<blockquote>यं अर्थं अधिकृत्य प्रवर्तते तत्प्रयोजनम् ॥२४॥{प्रयोजनलक्षणम्}</blockquote>

<blockquote>यं अर्थं अधिकृत्य प्रवर्तते तत्प्रयोजनम् ॥२४॥{प्रयोजनलक्षणम्}</blockquote>

; 5. '''दृष्टान्तम् ॥ Drshtanta (Example) ''': It is something that is directly comprehended, without any need for proof and so is self-evident. It is something which cannot fail to be known or perceived. It can be called as object of cognition (Prameya) but is mentioned separately, because Anumana and Shabda pramanas are both dependent upon it for only through a Drsthanta can they explained. Thus Drshtanta forms the basis on which Reasoning proceeds and is required even to demolish an opponent's position and establish one's stand on a theory.  

; 5. '''दृष्टान्तम् ॥ Drshtanta (Example)''': It is something that is directly comprehended, without any need for proof and so is self-evident. It is something which cannot fail to be known or perceived. It can be called as object of cognition (Prameya) but is mentioned separately, because Anumana and Shabda pramanas are both dependent upon it for only through a Drsthanta can they explained. Thus Drshtanta forms the basis on which Reasoning proceeds and is required even to demolish an opponent's position and establish one's stand on a theory.  

<blockquote>लौकिकपरीक्षकाणां यस्मिनर्थे बुद्धिसाम्यं सः दृष्टान्तः ॥२५॥ {दृष्टान्तलक्षणम्}</blockquote>

<blockquote>लौकिकपरीक्षकाणां यस्मिनर्थे बुद्धिसाम्यं सः दृष्टान्तः ॥२५॥ {दृष्टान्तलक्षणम्}</blockquote>

; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory)''': 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 discussion - Discussion, Disagreement and Arguments. There are four kinds of   

; 6. '''सिद्धान्तम् ॥ Siddhanta (Theory)''': 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 discussion - Discussion, Disagreement and Arguments. There are four kinds of