Preface

All systems of Indian Philosophy begin with the problem of suffering. The goal of Nyāya is to enable us to attain the highest goal of life which is liberation from duhkha and the attendant cycle of birth and deaths mokṣa variously known as release, freedom and emancipation or nirvāṇa. The state of non return to birth. According to Naiyāyikas the world presents itself us as a chain of consequences which lead to be broken in order to attain liberation from suffering.

Nyāya is the disciple of logic and provides the only sound methodology. The logical method of ascertaining the truth through the application of the sixteen categories called padārthas. The first two padārthas pramāṇa (means of right knowledge), and prameya (object of right knowledge) are the most important. Pramāṇa and prameya are correlative terms. It is true that they comprise all objects. All darśana’s ultimate aim is mokṣa. In Nyāyaśāstra true knowledge of sixteen categories leads to mokṣa. But the second category prameya is very important for mokṣa. Twelve prameyas are explained in Nyāyaśāstra. Soul, Body, Sense organs, Objects, Intellect, Mind, Activity, Fault, Rebirth, Fruit, Pain and Apavarga are twelve prameyas. Prameyas have been specially taught; because the knowledge of truth about them leads to release. Body is the second prameya in Nyāyaśāstra. Body is the vehicle of the souls experiences. Acquisition or avoidance of an object takes place in the body. Senses, objects, Intellect all other prameyas reside in body. Health or diseases, pleasure and pain appears in the body.

The present thesis ‘Concept of Śarīra as Prameya based on Nyāyaśāstra’ is divided into six chapters. The first chapter is Introduction to Nyāya Philosophy. The second chapter is Concept of Prameyas. The third chapter discusses Prameyas in Nyāyaśāstra—Ātma, Śarīra, Indriya, Artha, Buddhi. The fourth chapter deals with other prameyas Mana, Pravṛti, Doṣa, Pretyabhāva, Phala, Duhkha and Apavarga. The fifth chapter deals with Śarīra in Nyāyaśāstra. Sixth chapter is Conclusion.

The present thesis is done under the supervision of Dr.K.G.Kumary, Professor, Department of Sanskrit Nyāya, Sree Sankaracharya University of Sanskrit, Kalady. I acknowledge her support, guidance and encouragement. Moreover, the faith she had in me directed me perfectly to complete my thesis.

My thanks are due to Dr. K.K.Ambikadevi, Professor and Head of the department, Department of Sanskrit Nyāya, Sree Sankaracharya University of Sanskrit, Kalady, for her timely assistance and directions.

Many thanks to Dr.N.Sundaram, Additional Director (Retd), Thiruvananthapuram for his valuable suggestions in molding this thesis. I express my sincere thanks to Dr.S.Sivakumar, Assistant Professor, Department of Sanskrit Nyāya, Sree Sankaracarya University of Sanskrit, Regional Centre, Vanchiyoor, Thiruvananthapuram.

My thanks are due to Department of Sanskrit Nyāya, teaching and non teaching staff of Sree Sankaracharya University of Sanskrit, Kalady. I would like to thank library staff of Sree Sankaracharya University of Sanskrit, Kalady, for their valuable service in the collection of the data for this thesis. I express my sincere thanks to my parents, husband, family members and friends for their constant encouragement and support.

Above all, I owe to the God Almighty for granting me the wisdom, health and strength to undertake the research and for enabling me to complete the thesis.

Elizabeth. T. Jones