The Nyaya and Vaishesika Philosophy

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

The creator or rather the perceived promulgator of the Nyaya reasoning is Gautama. This way of thinking begins with the suggestion that to get the best one should get the information on reality; information on reality drives away tragedies, births, ordinary presence, flaws, and bogus information and the outcome is Moksha, the opportunity of the spirit. 

How might the information on the reality of the situation begotten? Gautama says: 'Information on sixteen points prompts Moksha. What are these sixteen points? They are completely associated with the way toward thinking and the laws of thought.1 We don't discover in Nyaya any unmistakable quality given to the levelheaded exhibition of the universe. This we will discover in its supplement the Vaisheshika. The Nyaya subsequently shows us the technique for examination, the Vaisheshika following that strategy attempts to research into the idea of the universe. 

2. The Nyaya method of examination may appear to be exceptional to the individuals who are not familiar with the Hindu method of reasoning however it is very Indian and novel. It says that if you wish to examine the idea of things you should continue first to refer to Udaish, then, at that point give the Lakshan. of those things and ultimately to make Pareeksha. I will clarify these terms. First, you need to specify Udaish, for example just to name the things by their separate names. 

Then, at that point, you need to give the Lakshan. of those things, for example, give the differentia of those things-differentia, those characteristics which have a place with them in particular and to nothing else and which simultaneously are their fundamental characteristics, characteristics without which they can't exist. This implies that after naming them you need to give their consistent definitions. What's more, thirdly you need to inspect 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 means or instruments by which Pram or the right proportion of any subject is to be gotten. These are the various cycles by which the psyche shows up at valid and precise information. These cycles are four Pratyaksh, Anuman, Upman, and Shabd. We will depict them when we go to the Vaisheshika theory. The subsequent theme is Prmaiya by which is implied every one of the items or subjects of the right information.

 They are twelve in number: Atma (soul), Sheer (body), Indriyas (organs or faculties), Arth (objects of sense), Buddhi (comprehension or insight), Man (Mind), Prvriti (movement), Dosh (deficiencies), Praityabhav (immigration), Phal outcomes 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 points are not various classifications under which things can be classed yet rather ordinary stages through which an intelligent contention is to pass. For example, in examining a theme there is first the province of Sanshaya or uncertainty about the highlight be talked about. Next, there should be a Pryojan or intention in talking about it. Next, a distant or a natural model should be shown all together that a Sidhant or set up end might be shown up at. These four with the previous two Prman. also, Prmaiya makes up six. 

The seventh is Avaya, for example, the contention of the dissident split up. The eighth is Tark or invalidation of his protest. The 10th is NirNyaya or resolving. Be that as it may, this isn't sufficient for the Nyaya rationalist. He believes that each side of an inquiry should be analyzed, each conceivable complaint expressed thus a further Vad or contention happens which prompts Jalpa (simple fighting), trailed by Vitanda (carping), Haitvabhas (erroneous thinking), Chhala (objecting stratagems), Jati purposeless answers), and Nigrahsthan (the stopping all conversation by a show of the dissident's insufficiency for contention). These are Gautama's sixteen subjects. 

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 an [analytical] exhibition of the [universe, it being] the way 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 investigate 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 deliberations significantly, under seven classifications. Allow us to put ourselves in his position and view the universe as he does; then, at that point just we will 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 normal 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] normal properties found in every one of them, there is something which individualizes them. 

This is an assortment. The Vaisheshika called consistency or consensus Samanya and assortment or independence Vishaish. They are equivalent to class and species. Yet, this over-simplification and distinction don't exist without help from anyone else. They exist in something. That something that is the sanctuary of characteristics or energies is the thing that the Vaisheshika calls Dravya (substance). He feels that the characteristics and energies or activities are independent elements and thusly should be classed under discrete classifications. 

The first is what he calls Gun. (Characteristics), the second is Karma (activities). We saw before that over-simplification or singularity doesn't exist without a substance; so there should be some personal connection between them; similarly, we don't see characteristics or activities besides in substances; (so) there should be a close connection among substances and their characteristics or activities. 

This connection is grouped by the Vaisheshika under a different classification and is named Samvay or ceaseless personal connection. Along these lines, every one of the items can be classed under six heads Dravya (substance), Gun. (Quality), Karma (activities), Samanya (over-simplification), Vishaish (singularity), and Savage (the interminable connection). 

There isn't anything in the universe outside these six classifications. All together in any case to incorporate negative characteristics into the nameable items as dimness which is the shortfall of light, a seventh classification called Abhinav or non-presence or invalidation of presence is added to the six referenced previously. 

6. We will presently 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 profound, outside these nine. 

(ii) The subsequent classification 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 (enjoy or taste), Gandha (smell), Sparsh (substance), Sankhya (number), Parman. (measurement), Prithkatv (uniqueness), Sanyoga (combination), Vibhaga (disjunction, Pratv (need), Apratv (posteriority), (acumen), Sukha (joy), Dukha (torment), Ichha (want, Dvaish (repugnance), Bryan (volition), Gurutva (gravity), Dravatv (ease), Snaith (viscidity), Sanskar (self-efficiency), Dharma (merit),Adharma (bad mark), and Shabd (sound). 

(iii)The third class activity is fivefold: Utkshaipan. (Rise or tossing upwards), Avkshaipan. (Sadness or tossing downwards), Akunchan (constriction), Sanprsaran. (dilatation), and Gaman (movement overall). 

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

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

(v) The fifth class Vishaish (independence) is limitless. Every particle is discrete from the other. Also, subsequently, there are limitless independences. 

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

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

7. We will look at these classifications somewhat closer. 

(a) Of the nine substances, earth, water, light, and air are considered endless and non-unceasing. The iotas of these substances are unceasing however their various signs are not everlasting. Concerning 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 development of a pot, albeit the earth is there, still there is the need for a potter. By the desire of this heavenly force, movement is conferred to the molecules and development follows. 

(b) Besides these four rudimentary substances, there are five different substances-ether, time, space, soul, and brain. These are endless and every one of them except the brain is all-infesting, for example, they exist