Hinduism - The Nyaya and Vaishesika Philosophy

1. Having completed our conversation on the Sankhya and its partner the Yoga theory we presently enter upon the Nyaya of Gautama with its enhancement the Vaisheshika. 

The creator or rather the perceived promulgator of the Nyaya theory is Gautama. This way of thinking begins with the recommendation that to get the best one should get the information on reality; information on reality drives away torments, births, everyday presence, deficiencies and bogus information and the outcome is Moksha, the opportunity of the spirit. How could the information on the reality of the situation be acquired? Gautama says: 'Information on sixteen subjects prompts Moksha. What are these sixteen themes? They are totally associated with the way toward thinking and the laws of thought.1 We don't discover in Nyaya any conspicuousness given to the normal showing of the universe. This we will discover in its supplement the Vaisheshika. The Nyaya accordingly shows us the strategy for examination, the Vaisheshika following that technique really attempts to research into the idea of the universe. 

2. The Nyaya method of examination may appear to be unconventional to the individuals who are not familiar with the Hindu method of reasoning yet it is very Indian and one of a kind. It says that in the event that you wish to examine into the idea of things you should continue first to specify Udaish, then, at that point give the Lakshan. of those things and finally to make Pareeksha. I will clarify these terms. First you need to make reference to Udaish, for example just to name the things by their individual names. Then, at that point you need to give the Lakshan. of those things, for example give the differentia of those things-differentia, for example those characteristics which have a place with them in particular and to nothing else and which simultaneously are their fundamental characteristics, for example characteristics without which they can't exist. This implies that in the wake of naming them you need to give their legitimate definitions. Also, thirdly you need to look at whether those definitions are correct. The sixteen subjects of Nyaya reasoning are treated in that manner. We will continue with them all together. 

3. The first is Praman., for example the methods or instruments by which Pram or the right proportion of any subject is to be acquired. These are the various cycles by which the brain shows up at a valid and precise information. These cycles are four Pratyaksh, Anuman, Upman, and Shabd. We will depict them when we go to the Vaisheshika reasoning. The subsequent point is Prmaiya by which is implied every one of the items or subjects of right information. They are twelve in number: Atma (soul), Shreer (body), Indriyas (organs or faculties), Arth (objects of sense), Buddhi (comprehension or insight), Man (mind), Prvriti (movement), Dosh (shortcomings), Praityabhav (immigration), Phal results or natural products), Dukha (torment), Apvarg (liberation). These are the twelve of which we need to get the right information by any of the four cycles. 

The other fourteen themes are not various classifications under which things can be classed yet rather ordinary stages through which a legitimate discussion is to pass. For example, in examining a subject there is first the province of Sanshaya or uncertainty about the highlight be examined. Next there should be a Pryojan or rationale in talking about it. Next a drishant or a recognizable model should be illustrated all together that a Sidhant or set up end might be shown up at. These four with the previous two Prman. furthermore, Prmaiya, make up six. The seventh is Avayava, for example the contention of the dissident split up. The eighth is Tark or invalidation of his complaint. The 10th is NirNyaya or reaching a resolution. In any case, this isn't sufficient for the Nyaya rationalist. He feels that each side of an inquiry should be inspected, each conceivable complaint expressed thus a further Vad or contention happens which obviously prompts Jalpa (simple fighting), trailed by Vitanda (carping), Haitvabhas (erroneous thinking), Chhala (objecting stratagems), Jati worthless answers), and Nigrahsthan (the stopping all conversation by a show of the dissenter's insufficiency for contention). These are Gautama's sixteen themes. 

4. The main piece of the [philosophy] is the Vaisheshika framework. The Nyaya of Gautama doesn't focus on a {demonstration of the] universe. The point of each [philosophy] should be to give a [analytical] exhibition of the [universe, it being] the path for acquiring the best. The Nyaya just notices the articles or subjects to be known yet it is Kanada, the writer of the Vaisheshika, who attempts to dissect the things and afterward sets out that last freedom the best - follows the right comprehension of things. His technique is that of speculation. He organizes every one of the nameable items, their properties or reflections significantly, under seven classes. Allow us to put ourselves in his position and view at the universe as he does; then, at that point just we will actually want to comprehend his way of thinking. 

5. We [observe] things around us; we see consistency [and variety] in them. What is that [uniformity and what] is that assortment? That [something which] is regular to numerous things, which [is all-pervading] and is without starting or end [accounts for] consistency. Not with ..... objects, we see assortment in them(?); [notwithstanding] regular properties found in every one of them, there is something which individualizes them. This is assortment. The Vaisheshika called consistency or consensus Samanya and assortment or distinction Vishaish. They are equivalent to family and species. In any case, this consensus and independence don't exist without anyone else. They exist in something. That something which is the sanctuary of characteristics or energies is the thing that the Vaisheshika calls Dravya (substance). He believes that the characteristics and energies or activities are isolated elements and in this manner should be classed under discrete classifications. The first are what he calls Gun. (Characteristics), the second are Karma (activities). We saw before that consensus or uniqueness doesn't exist without a substance; so there should be some private connection between them; in a similar way, we don't see characteristics or activities besides in substances; (so) there should be a cozy connection among substances and their characteristics or activities. This connection is ordered by the Vaisheshika under a different class and is named Samvay or never-ending close connection. Along these lines every one of the items can be classed under six heads Dravya (substance), Gun. (Quality), Karma (activities), Samanya (consensus), Vishaish (singularity) and Samvaye (the ceaseless connection). There isn't anything in the universe outside these six classes. All together anyway to incorporate negative characteristics into the nameable articles as dimness which is the shortfall of light, a seventh class called Abhav or non-presence or nullification of presence is added to the six referenced previously. 

6. We will currently continue with these classes individually. 

(I) The first is Dravya or substance. Kanada isolates them into nine classes-Prithvi (earth), Jal (water), taijasa (light), Vayu (air), Akash (ether), Kal (time), Dik (space), Atma (soul), Manas (mind). These are the nine substances, each current as an element. There is no substance, material or otherworldly, outside these nine. 

(ii) The subsequent class is Gun. or on the other hand quality. As per this way of thinking there are just 24 characteristics and no more. These are Roop (shading), Res (relish or taste), Gandha (scent), Sparsh (substantial quality), Sankhya (number), Pariman. (measurement), Prithkatv (distinction), Sanyoga (combination), Vibhaga (disjunction, Pratv (need), Apratv (posteriority), (insight), Sukha (joy), Dukha (torment), Ichha (want, Dvaish (abhorrence), Pryatn (volition), Gurutva (gravity), Dravatv (ease), Snaih (viscidity), Sanskar (self-efficiency), Dharma (merit),Adharma (fault), and Shabd (sound). 

(iii)The third classification activity is fivefold: Utkshaipan. (Rise or tossing upwards), Avkshaipan. (Despondency or tossing downwards), Akunchan (withdrawal), Sanprsaran. (dilatation), and Gaman (movement when all is said in done). 

(iv) The fourth classification is samanya (consensus). It is twofold, higher and lower. Every one of the various articles thought diverse one from one another are known as substance. Their being substance is the most noteworthy generalization.5 

In any case, these various items might be isolated into a few classes, each class varying from the other. Every one of the articles remembered for one class have a lower over-simplification, etc. 

(v) The fifth classification Vishaish (singularity) is of boundless nature. Every molecule is isolated from the other. What's more, consequently there are limitless distinctions. 

(vi) The 6th classification Samvay or close connection is what exists between a substance and it characteristics, among particles and, what is shaped out of them, between the entire and its parts, among molecules and what is framed out of them, between the entire and its parts, among substance and its alterations. 

(vii) The seventh classification is non-presence, which is straightforward. 

7. We will look at these classes somewhat nearer.

(a) Of the nine substances, earth, water, light and air are considered endless and non-unceasing. The molecules of these substances are endless however their various signs are not endless. As to the production of the universe the Vaisheshika upholds the nuclear hypothesis and states that the material universe is made out of these four components. The Vaisheshika trust in an individual maker since they imagine that albeit the components were here yet there should be somebody to frame them into various shapes. For the arrangement of a pot, albeit the dirt is there, still there is the need of a potter. By the desire of this heavenly force movement is granted to the molecules and development follows. 

(b) Besides these four rudimentary substances, there are five different substances-ether, time, space, soul and psyche. These are endless and every one of them with the exception of psyche are all-plaguing, for example they exist all over. This implies that the spirit of each man exists as much in Chicago as in Bombay. The psyche anyway is nuclear and is associated with soul. At the point when the spirit gets related with mind information is the outcome; information is an uncommon attribute of soul, yet it is mind, which gets the vibe of joy or torment. The various faculties are just the instruments of information. The impacts of acts are put away in the brain and they show themselves as joys and torments in future manifestations. When by the finesse of god the spirit gains the right information on things all torments disappear and the preeminent rapture follows.