Part 8.1 - Introduction to Nyaya darsana

[Full title: A Comparative Study of different Indian Philosophies (d) Darsanas system of Indian Philosophies (1): Nyaya darsana]

Gautama, the great philosopher has given a collection of logical thoughts and the most valid acceptable features in the form of pramanas. The old naiyayikas emphasize on philosophy whereas the new Tattvacintamani is more on logic. According to this philosophy, liberation (moksa) can be experienced only through knowledge of real form of objects. These substances are 16 in numbers^[1], namely: pramana (valid means of knowledge), prameya (objects of valid knowledge), samsaya (doubt), prayojana (aim), drstanta (example), siddhanta (conclusion), avayava (members of syllogism), tarka (hypothetical reasoning), nirnaya (settlement), vada (discussion), jalpa (wrangling), vitanda (caviling), hetvabhasa (fallacy), chala (quibbling), jati (sophisticated refutation) and nigrahasthana (point of defeat)^[2].

Nyaya scripture Arthakumudi says that the knowledge enlightens us; it is the basis of our activities and attribute of soul.

Eastern Nyaya pramana consists of five steps called pancavayava:

1. pratijna (what is required to be proved),
2. hetu (reason),
3. vyaptivakya (illustration),
4. upanaya (Reaffirmation or application) and
5. nigamana (conclusion)

This process is comparable with western logic of Mill consisting of major promise, minor promise and conclusion. Vyapti here is a joint method of agreement and difference, i.e. anvaya and vyatireka. Inference can be svarthanumana (inference for oneself, it does not need any formal procedure), pararthanumana (pancavayava, it is the inference for others consisting of five steps as mentioned above), purvavat (inferring an unperceived effect from a perceived cause), sesavat (inferring an unperceived cause from a perceived effect) and samanyato drsta (inference is not based on causation but uniformity of co-existence). Another classification gives three types of inferences namely, kevalanvayi, kevalavyatireki and anvayavyatireki. Other pramanas are sabda (verbal testimony) which is vaidika or laukika and upamana (analogy).

Gautama has high regards for a fatherly figure, Isvara, and he has given great importance to Him. He explains Isvara as the infinite entity, a creator, operator and destroyer. Nyaya also explains karma theory and difference between jivatma and paramatma like some other darsanas. The ultimate knowledge gives us liberation-moksa having six characteristics: majesty, almighty, all glorious, infinitely beautiful, knowledge and detachment.

For this path of liberation, one should get rid of ajnana (lack of knowledge) and practice sravana, manana and nididhyasana (process of listening, understanding, contemplation and meditation) to make soul liberated or to reach apvarga. What you get through knowledge is videhamukti and there is no concept of jivanmukti.

In Indian Philosophy, theory of causation has great significance. Satkaryavada and asatkaryavada are two prime doctrines. Satkaryavadims believe that effect is already present in the material cause prior to its origination and so not basically new and different from material cause, e.g. as milk is not any other material than milk, it gives rise to curd. Curd is already there in it in unmanifested form and takes the manifested form only when it changes its form different from milk. Asatkaryavada on the other hand, maintains that effect, prior to its origination, is not there in material cause. Curd is not milk and as it is different, and it is not there prior to its production. Purpose of curd is not served by milk.

Asatkaryavadims say that though, the effect is produced out of the cause only and nothing else, still the effect, as an effect, is not in cause, since it is not seen to be present there. The final outcome of this theory is that, effect is only potentially and not actually present in the cause^[3].

This cause and effect relationship is very well explained in details here in Nyaya darsana as compared to similar theories of Jainism, Buddhism and Mimansa.

The prominent defect of Nyaya darsana is that it believes consciousness as accidental character of atman, as free soul is unconsciousness. Many have criticized their theory of moksa, as 'moksa of Nyaya is a word without any meaning'.

 

Footnotes and references:

[1]:

C.Sharma, A Critical Survey of Indian Philosophy, Motilal Banarsidass, Delhi, 1997, p.192

[2]:

M.Hiriyanna, Outlines of Indian Philosophy, Motilal Banarsidass, Delhi, 2000, p. 245

[3]:

B.Kar, Indian Philosophy: An Analytical Study, Ajanta Publications, Delhi, 1985, pp. 81-85.