Essay name: Nyaya-Vaisheshika (critical and historical study)
Author:
Aruna Rani
Affiliation: Panjab University / Department of Sanskrit
This essay studies Nyaya-Vaisheshika鈥擜 combination of two of the six orthodox schools of Indian philosophy. The study also discusses in detail the authors of various works and critically analyzes key concepts of Nyaya-Vaisesika. Such Indian philosophies seek the direct realization of the Atman (the self) to attain ultimate freedom and bliss.
Chapter 3 - Theory of Pramanas (epistemology)
21 (of 105)
External source: Shodhganga (Repository of Indian theses)
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much as any other knowledge.
Definition of Perception
Gautama defines perception as non-erroneous cognition
produced by the intercourse of the sense-organs with the
1 objects, not associated with a name, and determinate.
There are four points in this definition which need
consideration: (1) sense-object contact--which is the
specific defining character of perception according to
Gautama, (2) Avyabhicari--which establishes the logical
condition of a valid perception, (3) Avyapade gy蓻m and
(4) Vyavas膩y膩tmakan. Both these terms represent the two
types of perception.
Firstly, we are dealing with the Part I of the
definition. This definition follows from the etymological
meaning of the word 'pratyaksa' which means the functioning
of the sense-organs, each in relation to its particular
2 object. Perception is a kind of cognition which is
generated by the contact of the self with the mind, the
contact of the mind with the sense-organ and the intercourse of
the sense-organ with their proper objects.
In Gautama's
1. Gautama, Nyaya Sutra, 1.1.4.
2:
2. V膩tsy膩yana, Ny膩ya Bh膩峁a, 1.1.3.
:
