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Published: 18 May 2024

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Journal articles on the topic "Nyaya concept of Prama"

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न्यौपानेः Neupane, शिवप्रसादो Shiva Prasad. "संशयादिपदार्थविश्लेषणम् [Samshayadipadarthavishleshanam]." Haimaprabha 20 (July 30, 2021): 74–86. http://dx.doi.org/10.3126/haimaprabha.v20i0.38613.

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न्यायदर्श नस्य प्रतिपादको महर्षि गौतमो ऽस्ति । न्यायदर्शने विशेषतो ग्रन्थकारेण निःश्रे यसप्राप्तिमार्ग प्रदर्शितो विद्यत । न्यायदर्श नानुसारं पदार्थानां तत्त्वज्ञान नै व मा क्षप्राप्तिर्भ वति । प्रमाणादिषा डशपदार्था नां तत्त्वज्ञानं यथार्थ ज्ञानं वामा क्षस्य मूलमार्गा विद्यते । अतो यमाले खः पदार्थानां मध्ये संशयादिपदार्था नां प्रमाणप्रमे याभ्यां पृथगुपदेशः कारणत्वप्रतिपादने , एतेषां लक्षणविश्ले षणेचकेन्द्रितो विद्यते । अस्मिन्नालेखे सर्व प्रथमं न्यायाभिमतप्रमाणप्रमे ययो स्वरूपनिदर्श नपूर्व कं संशयादिपदार्थ स्वरूपविश्ले षणं क्रियते । प्रमाकरणरूपाणां प्रमाणानां सहयो गितया तदङ्गरूपे ण संशयादिपदार्था नामप्यन्तरभावस्य कर्तु शक्यत्वात् , अथवा प्रमायाः विषयबो धेषुप्रमे येषु मध्ये सर्व मपिसंशयादिपदार्थ जातमन्तर्भू तं भवत्यवेति, कुतः पृ थक्तया सूत्रकारेणो द्दे शः कृ तः ? इति समस्यायाः समाधानार्थ मयं प्रयत्नो वर्तते । सकारणसंशयादिपदार्थो पदे शप्रतिपादने न एतेषां स्वरूपस्य सम्यक्तया विश्लेषणमत्र विहितमस्ति । अन्तचैतेषां प्रमाणप्रमे यादिभ्यः पृथुगुपद्दे शस्य कारणत्वं प्रदश्र्य निष्कर्ष : प्रदत्तो विद्यते । अस्मान्निकर्षा न्न्यायनिर्दि ष्टानां षो डशपदार्था नामध्ययनाध्यापनाय सारल्यं भविते त्यपे क्षते । [The term NyayaDarshan was first introduced by MaharshiGautam. The philosophy NyayaDarshan especially mentions the way to achieve Moksha. The philosophy categorizes each physical and non-physical element in 16 categories known as “Padartha”. According to NyayaDarshan, having the knowledge and perceiving these Padartha in their own original form, is the only way to achieve Moksha. This paper tries to investigate the reasons for separately discussing and defining 14 Padartha other than Praman and Prameya known as Smshayadi in Nyaya Sutra. In the initial section, the brief discussion on Praman and Prameya followed by SamshayadiPadartha of NayaDarshan has been mentioned. Praman being a medium of Prama and Samshayadi being a supportive concept of Praman; as a result Smashayadi itself can be included within Praman. Additionally, as all Smashayadi are Prameya or the subjects of Prama, Smashayadi also can be included within Prameya. We have theoretical evidence that Samshayadipadartha can be included either in Praman or Prameya. Hence, this paper attempts to investigate the question, “Why does Naya Darshan mention the Samshayadi Padartha separately?” The in-depth dialog and reasons for including Samshayadipadartha within the Nyaya Sutra has also been discussed. Article includes the reasons for separating these Padartha from Praman and Prameya and concludes with the expectation of understanding 16 padartha easily for simplifying the teaching-learning process.]
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Katyar, Priyanka, and Vipin Kumar. "A REVIEW ON CONCEPT OF PRAMANA IN NYAYA DARSHANA AND CHARAK SAMHITA." International Ayurvedic Medical Journal 11, no. 12 (December 17, 2023): 3061–65. http://dx.doi.org/10.46607/iamj1511122023.

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Both Nyaya Darshana and Ayurveda are highly influenced and complemented by each other as both sciences developed in the same period. The concepts of Nyaya Darshana have been selectively incorporated into Ayurve-da to suit its purposes, viz. Swasthya Rakshana and RogaPrashamana. Most of the concepts of the Nyaya are accepted as such, but some are modified as needed. There are similarities between some concepts of Charaka Samhita and Nyaya Darshana Shastra, in which Pramana is the main source of Nyaya Darshana, and it has given Pratyaksha, Anumana, Upamana, and Shabd. In Charak Samhita, Acharya Charak accepted Pramana as Pariksha. In this article, we will try to correlate the Pramana of NyayaDarshana and their influence upon Charak Samhita.
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Priyanka Katyar and Vipin Kumar. "Fundamentals of Nyaya Darshan and their influence upon Charaka Samhita." Journal of Ayurveda and Integrated Medical Sciences 8, no. 10 (December 8, 2023): 127–33. http://dx.doi.org/10.21760/jaims.8.10.19.

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Nyaya Darshana and Ayurveda being contemporary sciences have influenced and complemented each other. The concepts of Nyaya Darshana are selectively incorporated in Ayurveda to suit its objectives viz. Swasthya Rakshana and Roga Prashamana. Most of the concepts of the Nyaya are accepted as such, some are modified for the medical sciences. Application of the concept of Nyaya in conjunction with Ayurveda enhances the therapeutic application of contemporary system of healing. Ayurveda is a Sarvadarshan Parishada Shastra which means this system of health science is related to various Darshanas. There are similarities of some concept of Charaka Samhita and Nyaya Darshana Shastra, but as the Prayojana (aim) of both Shastra are same into some extent. As Charak Samhita is a main text book of Ayurveda so a study of the influence of Nyaya Darshana on classics like Charaka Samhita should be analysed. In this study we will try to correlate various concepts of Charak Samhita and Nyaya philosophy.
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Ghimire, Ghanshyam. "पूर्वीय दर्शनमा तत्वमीमांसा र ज्ञानमीमांसा [Metaphysics and Epistemology in Eastern Philosophy]." International Research Journal of MMC 2, no. 3 (October 3, 2021): 72–89. http://dx.doi.org/10.3126/irjmmc.v2i3.40086.

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प्रस्तुत लेखमा दर्शनका बारे सामान्य परिचय दिंदै पूर्वीय सभ्यताअन्तर्गत भारतीय खण्ड वा हिमाली क्षेत्रबाट प्रवर्तित प्राचीन दर्शनहरूको उल्लेख गरिएको छ । यसक्रममा षड्दर्शन अन्तर्गत पर्ने साङ्ख्य,योग,न्याय,वैशेषिक,मीमांसा र वेदान्तदर्शनएवम् वेदको अस्तित्वलाई अस्वीकार गर्ने चार्वाक,जैन र बौद्घदर्शनको पहिचान गरिएको छ । तत्वमीमांसा र ज्ञानमीमांसा भनेको के हो ? भन्ने विषयमा संक्षिप्त रुपले विश्लेषण गरिएको छ । पूर्वीय क्षेत्रबाट प्रवर्तित प्राचीन नौवटा दर्शनको सामान्य परिचय दिदै तिनीहरूमा पाइने तत्वमीमांसा र ज्ञानमीमांसाका बारे संक्षेपमा उल्लेख गरिएको छ । यसक्रममा तत्वमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा प्रकृति र पुरुषसहित पच्चीस तत्त्व, योगदर्शनमा छब्बीस तत्त्व, न्यायदर्शनमा सोह्र पदार्थ, वैशेषिकदर्शनमा सात पदार्थ, मीमांसा दर्शनमा पञ्चकर्म, वेदान्तदर्शनमा अद्वैतवाद(ब्रह्मवाद), चार्वाक दर्शनमा भौतिकवाद, जैन दर्शनमा बहुतत्ववाद र बौद्घदर्शनमा शून्यवाद मुख्य तत्वका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । त्यसैगरी ज्ञानमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा कार्यकारण सिद्घान्त र सत्कार्यवाद, योग दर्शनमा चित्तको व्याख्या र अष्टाङ्ग योग, न्यायदर्शनमा प्रमा, प्रमाता, प्रमाण र प्रमेयकाबारे वृहत् छलफल, वैषेशिकदर्शनमा परमाणुवाद, मीमांसादर्शनमा धर्मफल(कर्मफल सिद्घान्त÷कर्मवाद), वेदान्तदर्शनमा ज्ञानका प्रकार र मोक्षप्राप्तिका साधन, चार्वाक दर्शनमा प्रत्यक्ष प्रमाणका आधारमा लौकिक संसारको व्याख्या, जैन दर्शनमा अनेकान्तवाद, स्याद्वाद र सप्तभङ्गीनयको व्याख्या गर्दै ज्ञानका प्रकार एवम् विधि र बौद्ध दर्शनमा प्रतीत्यसमुत्पाद, कर्मवाद, अनित्यवाद, अनात्मवाद, क्षणिकवाद, शून्यवाद मुख्य ज्ञानका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । [This article briefly introduces philosophy focusing on eastern philosophy specifically based on the ancient philosophies originated in Indian sub-continent or Himalayan region. It discusses the philosophies like Sankhya, Yog, Nyaya, Vaiseshik, Mimamsa and Vedanta that fall under six basic philosophies and three other philosophies like Charvak, Jain, and Bauddha which discard the existence of Veda. This essay briefly analyses metaphysics and epistemology, and discusses the metaphysics and epistemology of those nine different philosophies originated in the eastern landscape. Talking about metaphysics, this article has mentioned twenty-five Tatwa including Prakriti and Purush under Sankhya philosophy. Under Yog philosophy, there are twenty-six Tatwa, sixteen matters in Nyaya philosophy, seven matters in Vaiseshik philosophy, Panchakarma in Mimamsa philosophy, Bramhaism in Vedanta philosophy, materialism in Charvak philosophy, multi-physicalism (Bahutatwabad) in Jain philosophy and zeroism (Sunyabad) in Buddhist philosophy as discussed in the article. Regarding epistemology, there is discussion of the philosophy of good deed (Satkaryabad) in Sankhya philosophy, description of Chitta and eight folded yoga in Yog philosophy, discussion of Prama, Paramata, Praman and Prameya under Nyaya philosophy, atomism (Paramanubad) in Vaiseshik philosophy, Dharmaphal in Mimamsa philosophy, types of knowledge and ways of achieving salvation in Vedanta philosophy, description of physical world in Charvak philosophy, types of knowledge and their methods in Jain philosophy, and lastly, Karmabad, Anityabad, Anatmabad, Sunyabad, kshanikbad in Buddhist philosophy.]
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Behera, Niyati Kumari, and G. S. Mahalakshmi. "Nyaya based Automatic Quality Value Classifier for Concept Enrichment." Asian Journal of Research in Social Sciences and Humanities 7, no. 3 (2017): 449. http://dx.doi.org/10.5958/2249-7315.2017.00182.4.

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Sreelekshmi G, Navoday Raju N R, and Raole Vaidehi. "Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells." International Journal of Research in Pharmaceutical Sciences 12, no. 1 (January 6, 2021): 462–65. http://dx.doi.org/10.26452/ijrps.v12i1.4091.

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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.
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Sreelekshmi G, Navoday Raju N R, and Raole Vaidehi. "Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells." International Journal of Research in Pharmaceutical Sciences 11, no. 4 (December 21, 2020): 8061–64. http://dx.doi.org/10.26452/ijrps.v11i4.4091.

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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.
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Elga Ptra Sutrawan, I. Gusti Ngurah. "KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 501. http://dx.doi.org/10.25078/jpah.v1i2.288.

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<p><em>The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.</em></p><p><em>Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.</em></p><p><em>The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.</em></p>
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Shaw, Jaysankar Lal. "Visvabandhu Tarkatīrtha’s “The Nyāya on True Cognition (pramā)”. Translated from Sanskrit and Bengali with explanatory notes." RUDN Journal of Philosophy 26, no. 2 (June 30, 2022): 259–84. http://dx.doi.org/10.22363/2313-2302-2022-26-2-259-284.

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The following publication includes the translation of the paper “The Nyāya on True Cognition (pramā)” by late Mahāmahopādhya pandit Visvabandhu Tarkatīrtha (1916-2006), translated from Sanskrit and Bengali, supplemented with an introduction (including the short biographical note) and additional explanatory notes by J.L. Shaw. The text aims to discuss the Nyāya conception of truth ( pramātva ), which is a property of cognition. According to Gaṅgeśa, the founder of Navya-Nyāya, the truth cannot be considered as a class-essence ( jāti ) because there will be a defect called ‘ sāṅkarya ’ between truth ( pramātv a) and the class-essence perceptual apprehendedness ( sākṣātva ). Visvabandhu Tarkatīrtha has clarified the concepts of truth and true cognition in Navya-Nyāya, explaining the complex character of the partitiveness of truth and introducing the definitions of such characteristics of the object as non-pervasive ( avyāpya-vṛtti ) and pervasive ( vyāpya-vṛtti ). Moreover, he has also claimed that the property of being the qualificand ( viśeṣyakatva ) and the property of being the qualifier ( prakārakatva ) are related by the relation of mutual determiner-determined ( paraspara-nirūpya-nirūpaka ).
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Madhukar, Dr Lahange Sandeep. "Review Study on Concept of Aatma in Aastik Darshan." International Journal for Research in Applied Science and Engineering Technology 10, no. 7 (July 31, 2022): 1718–24. http://dx.doi.org/10.22214/ijraset.2022.45553.

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Abstract: Ayurveda is a long-established Science along with enormous philosophical concepts as a base, experience of practice through keen interpretation for prognosis and treatment, research, logical thinking and all these are passed on for generations; hence is experienced based science with its own concepts and methods of exploration. The living body is responsible performance by the Purusha or Jeevatma. Acharya Charaka mention that Sattva (Mind), Aatma (Soul) and Sharir (Body) as Tridand Sharir in first chapter of Sutrasthan. These are the tripod of human body in which all the universal factors along with Jeevatma (omnipresent observer) is present. These three are like a tripod; the world is sustained by their combination. They constitute the substratum for everything. According to Hindu philosophy, the systems of philosophy are divided into two main classes, namely, Aastik (Atheist) philosophy and Nastik philosophy. Buddhist, Jain, and Charvaka these 3 are Nastik philosophy which has been not accepted Veda as fundamental consideration. The follower of Sanatan Dharma is divided into the 6 branches as Sankhya, Yoga, Vedanta, Mimansa, Nyaya and Vaisheshika. This is commonly known as Shada Darshan. The views of all these philosophers regarding the Aatma are mentioned here.
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Dissertations / Theses on the topic "Nyaya concept of Prama"

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Barman, Anup. "The Nyaya concept of Prama:a critical study." Thesis, University of North Bengal, 2001. http://hdl.handle.net/123456789/87.

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Adhikary, Jaya. "The Nyaya concepts of Prama,Pramana and Pramanya: a critical study." Thesis, University of North Bengal, 2003. http://hdl.handle.net/123456789/89.

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Laine, Joy Elizabeth. "The concept of self (atman) in Nyaya-Vaisesika philosophy." n.p, 1989. http://ethos.bl.uk/.

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Bhattacharjee, Hirendra nath. "The Concept of mind in Nyaya and Advaita Vedanta schools of Indian Philosophy : a comparative study." Thesis, University of North Bengal, 1991. http://hdl.handle.net/123456789/82.

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Das, Bhupendra Chandra. "The Super normal means of Knowing a critical study on the concept of Alaukika pratyaksa in Nyaya Philosophy." Thesis, University of North Bengal, 1998. http://hdl.handle.net/123456789/102.

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Books on the topic "Nyaya concept of Prama"

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Chakraborty, Krishna. A study on the concept of Vyāpti. Kolkata: Sanskrit Pustak Bhandar, 2009.

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A study on the concept of Vyāpti. Kolkata: Sanskrit Pustak Bhandar, 2009.

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Siddhāntavāgīśa, Bhaṭṭācāryya Bhavānanda, ed. Nyāya concept of cause and effect relationship: With special reference to Bhavānanda's Kāraṇatāvicāra. Delhi: Pratibha Prakashan, 2008.

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Book chapters on the topic "Nyaya concept of Prama"

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Mohanta, D. K. "Cognitive Scepticism Of Nagarjuna." In The Paideia Archive: Twentieth World Congress of Philosophy, 180–89. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199845882.

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This paper aims at a critical exposition of some arguments by Nagarjuna against the cognitivist claims of the Nyaya philosophers, and a possible cognitivist critique of the skeptical arguments of Nagarjuna. My argument is presented in two broad sections. The first deals mainly with an exposition of Nagarjuna's charges against the concept of pramana, while the second is devoted to critical evaluation of the Nagarjunian charges. I conclude with the impression that there is hardly any common ground on which a Nyaya cognitivist and a Nagarjunian skeptic can meet. For this reason, the Nagarjunian cognitive skepticism seems to be theoretically 'irrefutable' but 'psychologically incorrigible.'
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Ghosh, Raghunath. "Tatparya and its role in verbal understanding." In The Paideia Archive: Twentieth World Congress of Philosophy, 41–48. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199824416.

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I examine the concept of intention (tatparya) and its role in the phenomenon of verbal comprehension (sabdabodha) with special reference to Navya Nyaya, followed by some critical and evaluative remarks. An effort has been made to give an account of the apprehension of intention (tatparya) in four types of sentences: a) the ambiguous sentence b) the non-ambiguous sentence c) the vedic sentence and d) the sentence uttered by a parrot.
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Journal articles
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