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| AYURVEDA |
CHAPTER II
Nyaya-Vaiseshikha |
| Nyaaya System
Pramaana |
[1] NYAAYA SYSTEM.
Nyaaya system was formulated by Gautama (Not Gautama Buddha) This is also called Akshapaada Darsana.
THE SCOPE OF NYAAYA
The term Nyaaya means analysis. The Nyaaya system of teaching is devoted to the exposition of a system of logic and enunciation of the methods whereby truth may be ascertained by the logical process of examination and analysis. Western Scholars, therefore, generally accepted it as logic and ignored the philosophical and metaphysical aspects of the teachings of Nyaaya. The system has in fact a dual object being partly a school of logical analysis and partly also of philosophical and metaphysical reasonings. Many are inclined to the view that the Greek Schools of Philosophy were ludchted to the early Hindu system.
Together with the Vaiseshika, the Nyaaya adheres to the atomic theory of the universe. But the most important part of Nyaaya is to classify and enumerate the various things in the world. The subject matter of proof, finding out what the fundamental classes of things are under which all the substances in the world can be classified, as, a result of the gradual evolution of things in the lower orders into things in the higher orders, and finding out what their nature and qualities are, and how other things came into existence out of these things, and how all these things can be proved, and all such other questions are included in Nyaaya philosophy.(Geeta Rahasya. Vol. 1.7.)
FIVE AVAYAVAS
The Hindu- Syllogism of Gautama consists of five parts or propositions viz. (1) Pratijna- the promise, (2) Hetu- the proof, (3) Udaaharana- the illustration, (4) Upanaya- the application of the proof, (5) Nigamana- the conclusion. These are called the five Avayavas. The western syllogism consists of only three parts of the proposition, namely, the two premises and the conclusion.
SIXTEEN PADAARTHAS
The Nyaaya School holds that the logical method, of ascertaining truths was by the application of the sixteen categories or Padaarthas- the topics for discussion. These topics are 1. Pramaana means of knowledge, 2. Prameya- objects of enquiry, 3. Samasya- doubt, 4. Prayojana – purpose, 5. Dristaanta – illustration, Siddhaanta- dogma or determinate truth, 7. Avayava- syllogism or argument, 8. Tarka – confutation, 9. Nirnaya-ascertainment, 10. Vaada discussion, 11. Jalpa- wrangling and hairsplitting, 12. Vitanda cavilling or raising objections, 13. Hetvaabhaasa- fallacy, 14. Chhala- perversion or unfair ambiguity, 15. Jaati- futile objections, 16. Nigraha sthaana- conclusion or the confounding of an adversary.
The student is trained and drilled until he thoroughly understands the nature and use of these sixteen topics. Of these, the first two are the chief; the others are only subsidiary and indicate the course which a discussion may take from the setting forth of a doubt to the final confutation of the doubt.
PRAMAANA
(Means of Knowledge)
The means of knowledge according to this Saastra, are four-1. Pratyaksha- direct perception through the senses, 2. Anumaana – inference, 3. Upamaana – analogy, and 4. Aapta-Vaakya reliable evidence. This is also called Sabda which includes the testimony of the Vedas- the revealed knowledge or tradition.
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