Nyaya-Vaisheshika (critical and historical study)

by Aruna Rani | 1973 | 97,110 words

This essay studies Nyaya-Vaisheshika—A combination of two of the six orthodox schools of Indian philosophy. The study also discusses in detail the authors of various works and critically analyzes key concepts of Nyaya-Vaisesika. Such Indian philosophies seek the direct realization of the Atman (the self) to attain ultimate freedom and bliss....

3. Sequence of the Texts

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The whole thesis has been divided into three parts. Part I, split into two chapters, deals with the historical aspects of Nyaya and Vaise sika philosophical systems. Part II, comprising six chapters, covers the substantive field. Part III provides a summary; an anthology,

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26 appendices, and a selected bibliography. Part I Chapter I presents the historical study of Nyaya System, explaining its origin and three stages of development, 1.e., old Nyaya, Navya Nyaya and Syncretic School. Chapter II deals with the historical study of Vaige sika system. It traces the origin and growth of the Valsonika Vaice sika system and describes the main authors and commentators of this system. Part II Chapter III deals with the theory of premanas (epistemology) which helps us in comprehending the theory of Reality or Metaphysics. It brings out the nature and validity of pramanas and covers the four premanas, viz., perception (pratyaksa); inference (anumana); comparison (upamana); and testimony (aabda) in detail. In Chapter IV is discussed the theory of padarthas (categories). An analytical survey is the first need of an accurate philosophy, and the results of the Vaise sika analysis are found set forth in the doctrine of padarthas. It enquires into the nature of the seven kinds of padarthas, viz., substance (dravya), quality (guna), motion (karma),

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generality (samanya), particularity (visesa), inherence (samavaya) and non-existence (abhava). Chapter V discusses the nature of the physical world, describing the eight forms of matter, i.e., earth (prthvI), water (jala), air (vayu), fire (teja), other (akasa), dis (dik), time (kala) and mind (manas). Our knowledge of the universe has grown enormously under the guidance of the natural sciences, we cannot be satisfied with any restricted outlook on life. For this purpose, we have tried to relate the concepts of this philosophical system to the recent advances of natural sciences. Chapter VI examines critically the theory of causation upon which the entire metaphysical system of Nyaya-Vaigesika realism has been built. Chapter VII deals with the conception of soul, the cetana aspect which is very essential for the clear understanding of this phenomenal world. This chapter has been divided into two sections. Section A deals with the conception of Individual soul while section B cowers the conception of Supreme Soul and its relation with the Individual Soul. Chapter VIII covers the conespt of moksa, which is 27

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the highest value and the mmmum bonum of human life. It also examines the views of other Indian philosophical systems about the conception of moksa. Part III Chapter IX presents some tentative conclusions. It is hoped that "A Critical, Historical and Synthetic Study of Nyaya-Vais sika" would make a modest contribution to the knowledge about the expanding field of Indian philosophy which had been playing a significant role in the world in the past but which is not substantially known to the people in the modern age, 28

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