Introduction and History of Nyāya
Darshanas of Dharma
Corresponding Video for this Essay: https://www.youtube.com/watch?v=Q0hnz6Nz4ro&t=12s
The Nyāya-sūtra and the many karikas argue that epistemic success is central in the search for happiness, since we must understand the world properly should we desire to achieve the goods it offers (Dasti.) Thus, Nyāya darhma is the pursuit of Truth.
Nyāya is the foundational darshana for Dharmika Realism, one of the two major categories of Indian philosophy. Akṣapāda Gautama’s Nyāya-sūtra formally established the Darshana around 2nd century C.E. However, its origins can be traced back to 1500 BCE with Ānvīkṣikī (Pepper.) Even the character Narada in the Mahabhrata seems to be of Nyayaka influence, as exemplified by his deductive reasoning skills, and Nyayaka writers attributed several aphorisms to Narada (Vidyabhusana.)
The darshana concerns itself primarily with Pramana or valid sources of knowledge, and epistemic responsibility (Dasti.) Nyāyakas also focus on understanding the nature of reasoning and create logical systems which lead to truthful knowledge. The Nyāya-sūtra concerns itself with 16 Padārthas, which are meant to represent all that does and can exist (Junankar.) These Padārthas can be categorized in four categories — epistemology, metaphysics, procedures and elements of inquiry, and debate theory (Dasti.) Thus, forming the basis for Indian literary criticism, jurisprudence, logic, aesthetics, philosophy of language, and theory of value. Early Nyāyakas were also notably theists, and engaged in constant debate with atheistic darshanas such as Mīmāṁsa and Bouddhya. However, over the course of time Nyāyakas have become distributed among non-theists, and atheists as well.
Early Nyāya history is tied to the Vāda–śāstra, ancient rules of debate and reasoning, or simply Dharmika Debate Theory. The Vāda–śāstra forms an essential base for Nyāya, and is crucial in the development of all Dharmika philosophy. It will be getting an essay (& video) of its own very soon, as it is one of the most important theories of Dharmika philosophy.
Much of Nyāya’s development occurred via the founding Sutra and subsequent commentaries; however, the darshana entered a new phase — Navya Nyāya in 1325, thanks to epistemologist Gaṅgeśa Upādhyāya (Dasti.) His work the Tattva-Chintāmaṇi became popularized through the Navadvipa University, which was founded in 1503 (Pepper.)
Despite the importance of Nyāya in the fundamental developemnt of Dharmika philosophy, it laid dormant in the modern world. However, the efforts of a new generations of rshis and rshikas have brought itfourth once more in the circles of Indian academia, and the future looks bright for the development of the Nyāya darshana.
Sources
Dasti, M. R. (n.d.). Nyāya. Internet encyclopedia of philosophy. Retrieved September 21, 2021, from https://iep.utm.edu/nyaya/#H1.
Rodrigues, H. (2015, March 4). THE NYAYA DARSANA. Mahavidya. Retrieved September 21, 2021, from http://www.mahavidya.ca/2015/03/04/the-nyaya-darsana/.
Junankar, N.S. (1978). Gautama: The Nyaya Philosophy. Delhi: Motilal Banarsidass.
Vidyabhusana, S.C. (1975). The Nyāya Sutrās of Gotama. New Delhi: Oriental Books Reprint Corporation.
Vidyabhusana, S.C. (1978). History of Indian Logic: ancient, mediaeval and modern schools. Delhi: Motilal Banarsidass.
