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The orthodox school of Indian Philosophy comprises six subdivisions: Samkhya, Yoga, Nyaya, Vaisheshika, Mimamsa, and Vedanta.
Nyaya, one of the six orthodox schools of Hindu philosophy. It stands as a profound foundation pillar in the intellectual and spiritual tradition of Sanatan Dharma. Often referred to as the ‘science of reasoning’, Nyaya delves deep into the principle of logic, epistemology, and rational inquiry. Nyaya offers a systematic method for understanding the nature of truth and reality. Contrary to the other five schools of philosophy that primarily focus on metaphysics or rituals. Nyaya emphasizes the importance of knowledge (prama) and critical thinking as essential tools for achieving liberation (moksha).

Sanatan has always guided humans to find the ultimate truth of the divine. While that requires great faith it must be tempered by rationality and inquiry, which is why this aspect of Indian philosophy is a unique yet complementary detail of Sanatan Dharma.

Nyaya is attributed to the sage Gautam, also called Akshapada, who authored the Nyaya Sutra around the 2nd Century BCE. Gautam captured the essence and necessity of Nyaya penning the sutra that eventually became the foundational scripture of the Nyaya school, outlining its approach to logic, epistemology, and metaphysical questions. The essence of Nyaya is explained in the first shloka of Nyaya Sutra:

“प्रमाणप्रमेयसंशयप्रयोजनदृष्टान्तसिद्धान्तावयवतर्कनिर्णय-वादजल्पवितण्डाहेत्वाभासच्छलजातिनिग्रहस्थानानांतत्त्वज्ञाना-निश्श्रेयसाधिगमः”

In this shloka Sage Gautam speaks about how supreme felicity is attained by the knowledge about the true nature of the following sixteen categories:

1. प्रमाण (Pramāṇa) – Means of valid knowledge. In Nyaya philosophy, there are four types of valid knowledge:
प्रत्यक्ष (Pratyakṣa) – Perception
अनुमान (Anumāna) – Inference
उपमान (Upamāna) – Comparison or analogy
शब्द (Śabda) – Testimony or verbal authority

2. प्रमेय (Prameya) – The object of knowledge, that which is to be known.

3. संशय (Saṃśaya) – Doubt, a state of uncertainty or indecision between two conflicting views.

4. प्रयोजन (Prayojana) – Purpose or motivation. It refers to the reason or objective for a particular action or inquiry.

5. दृष्टान्त (Dṛṣṭānta) – Example or illustration used to clarify a point or argument.

6. सिद्धान्त (Siddhānta) – Conclusion or established doctrine. This represents the settled view or consensus in a debate or philosophical inquiry.

7. अवयव (Avayava) – Parts or components of an argument. Nyaya describes a five-membered syllogism, and this refers to the logical structure of reasoning.

8. तर्क (Tarka) – Reasoning or debate, used to arrive at a conclusion by evaluating evidence and arguments.

9. निर्णय (Nirṇaya) – Determination or decision, indicating a firm conclusion after reasoning and consideration.

10. वाद (Vāda) – Discussion or dialogue aimed at discovering the truth. This is a fair debate where both sides seek the truth.

11. जल्प (Jalpa) – Debate where the goal is to win the argument, regardless of the truth. In this context, the truth is secondary to defeating the opponent.

12. वितण्डा (Vitaṇḍā) – A kind of disputation in which one only refutes the opponent’s view without presenting any positive thesis of their own.

13. हेत्वाभास (Hetvābhāsa) – Fallacy of reasoning, where the argument appears logical but is actually flawed.

14. छल (Chala) – Sophistry or deceit, deliberate misrepresentation of an argument or meaning.

15. जति (Jāti) – A type of fallacy where one uses irrelevant analogies or circular reasoning.

16. निग्रहस्थान (Nigrahasthāna) – The points of defeat in a debate. These are situations or flaws that result in the opponent’s defeat.

This shloka shares the key components of logical reasoning, valid debate, and philosophical inquiry according to the Nyaya School. To differentiate between valid knowledge and fallacious reasoning philosophers and logicians use these elements to have a fair debate, leaving less chances of it being a deceptive argument. Sage Gautam ends the shloka with “तत्त्वज्ञानानिश्श्रेयसाधिगमः” which translates to ‘one can attain the ultimate good through the knowledge of these principles.’ Which can be concluded to imply that mastering these principles leads to spiritual or ultimate liberation.

Nyaya, though known for its logic and intellectual qualities, is still a tool for spiritual alignment. Nyaya Sutra emphasis on suffering and bondage being a result of faulty knowledge or ignorance. Thus to attain moksha one needs to dispel ignorance which can only be done by the rigorous application of reason and logic. This approach has also been used in Bhagavad Gita:

“इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया | विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||”
Bhagavad Gita: Chapter 18, Verse 63

In this text Shri Krishn tells Arjun that he has shared and explained knowledge with him that is more secret and deep than any secret in existence, Arjun should now let it sink in and ponder over it and then decide what he will do with it. Shri Krishn encourages Arjun to utilize his reasoning and free will to make an informed decision. Highlighting that even divine teachings must be contemplated and understood rationally before acting on them.
Nyaya’s emphasis on logic and reasoning is a powerful tool for intellectual and spiritual use in the broader context of Sanatan Dharma. It encourages seekers to ask questions, take their time to investigate the information provided, and reason their way to the truth while still upholding the wisdom of the Vedas in high regards. This approach is supposed to maintain a balance between faith and reason. Like a well crafted chariot, Nyaya philosophy carries its seeker through winding paths of doubts and confusion. It leads them to the luminous horizon of the truth. Nyaya cuts through the fog of ignorance with its wheels of logic and reason, while guided by the reign of perception and inference.

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