गौतम

gautam jinhean 'akshapad gautam' ke nam se prasiddhi prapt hai, 'nyay darshan' ke pratham pravakta mane jate haian. inaki patni ka nam ahalya aur putr tatha putri ke nam kramash: shatanand v vijaya the. akshapad gautam ne 'nyay darshan' ka nirman to shayad nahian kiya, par yah kaha ja sakata hai ki nyay darshan ka sootrabaddh, vyavasthit roop akshapad ke 'nyayasootr' mean hi pahali bar milata hai. maharshi gautam param tapasvi evan sanyami the. maharaj vriddhashv ki putri ahilya inaki patni thi, jo maharshi ke shap se pashan ban gayi thi. treta yug mean bhagavan shriram ki charan-raj se ahilya ka shapamochan hua, jisase vah pashan se pun: rrishi patni bani.

dhanurdhar tatha smritikar

maharshi gautam ban vidya mean atyant nipun the. jab ve apani banavidya ka pradarshan karate aur ban chalate to devi ahilya banoan ko uthakar lati thi. ek bar ve der se lautian. jyeshth ki dhoop mean unake charan tapt ho gaye the. vishram ke liye ve vriksh ki chhaya mean baith gayi thian. maharshi ne soory devata par rosh kiya. soory ne brahman ke vesh mean maharshi ko chhatta aur padatran (joota) nivedit kiya. ushnata nivarak ye donoan upakaran usi samay se prachalit hue. maharshi gautam nyayashastr ke atirikt smritikar bhi the tatha unaka dhanurved par bhi koee granth tha, aisa vidvanoan ka mat hai. unake putr shatanand nimi kul ke achary the. gautam ne ganga ki aradhana karake pap se mukti prapt ki thi. gautam tatha muniyoan ko ganga ne poorn patitr kiya tha, jisase vah 'gautami' kahalayian. gautami nadi ke kinare tryanbakamh shivaliang ki sthapana ki gee, kyoanki isi shart par vah vahaan thaharane ke lie taiyar huee thian.

nyay darshan mean gautam

upalabdh nyay darshan ke adi pravartak maharshi gautam haian. yahi 'akshapad' nam se bhi prasiddh haian. unhoanne upalabdh nyayasootroan ka pranayan kiya tatha is anvikshiki ko kramabaddh kar shastr ke roop mean pratishthapit kiya. nyayavarttikakar udyotakarachary ne inako is shastr ka karta nahian vakta kaha hai-

yadakshapad: pravaro muninaan shamay shastran jagato jagad.

at: ved vidya ki tarah is anvikshiki ko bhi vishvasrashta ka hi anugrahadan manana chahie. maharshi akshapad se pahale bhi yah vidya avashy rahi hogi. inhoanne to sootroan mean baandhakar ise suvyavasthit, kramabaddh evan poornaang karane ka saphal prayas kiya hai. isase shastr ka ek parinishthit svaroop prakash mean aya aur chintan ki dhara apani gati evan paddhati se age ki or unmukh hokar badhane lagi. vatsyayan ne bhi nyayabhashy ke upasanhar mean kaha hai ki rrishi akshapad ko yah vidya pratibhat huee thi-

yoakshapadamrirshi nyay: pratyabhadh vadataan varamh.

nyayasootroan ke parisiman se bhi jnat hota hai ki is shastr ki prishthabhoomi mean avashy hi chirakal ki gaveshana tatha anek vishisht naiyyayikoan ka yogadan raha hoga. anyatha nyayasootr itane parishkrit evan paripoorn nahian rahate. chaturth adhyay mean sootrakar ne pravadukoan ke matoan ka uthakar sanyuktik khandan kiya hai tatha apane siddhantoan ki pratishtha ki hai. isase pratit hota hai ki unake samaksh anek darshanikoan ke vichar avashy upalabdh the. mahabharat mean bhi isaki pushti dekhi jati hai. vahaan kaha gaya hai ki nyayadarshan anek haian. unamean se hetu, agam aur sadachar ke anukool nyayashastr parigrahy hai-

nyayatantranyanekani taistairuktani vadibhi:.
hetvagamasadacharairyadh yuktan tatpragrihyatamh॥

mahabharat mean ullekh

mahabharat ke adhyayan se vidit hota hai ki gautamiy nyay darshan ke siddhant us samay ke vidvatsamaj mean adhik prachalit the. us samay ke pramukh rashtrahit chintak devarshi narad ko panchavyavayukt nyayavaky ka jnata kaha gaya hai. yadyapi nyay ka dashavayavavad bhi kabhi prasiddh raha hoga, jo paravartikal mean kisi ek deshiy naiyyayik ki parampara mean surakshit raha, kintu maharshi gautam ko vah many nahian tha. at: usaka ullekh evan khandan 'nyayabhashy' mean dekha jata hai. mahabharat mean is dashavayavavad ka sanket nahian milata hai. sath hi mahabharat mean anek sthaloan par panchavayav nyayavaky ka ullekh hua hai. shantiparv mean maharshi vyas ne yudhishthir ko upadesh dete hue kaha hai ki pratyaksh adi praman tatha pratijna adi panchavayav nyayavaky pramey ki siddhi ke lie prayojaniy hai. ye anek vargoan ki siddhi ke sadhan haian. inamean bhi pratyaksh aur anuman nirnay ke pramukh adhar ke roop mean svikrit haian.

pratyakshamanumanan ch upamanan tathagam:.
pratijna chaiv hetushch drishtantopanayau tatha.
uktan nigamanan teshaan prameyanch prayojanamh.
etani sadhananyahurvahuvargaprasiddhaye॥
pratyakshamanumanan ch sarveshaan yonirishyate.

adiparv mean varnit hai ki kanv rrishi ke ashram mean anek naiyayik raha rakate the, jo nyayatattvoan ke karyakaranabhav, kathasambandhi sthapana, akshep aur siddhant adi ke jnata the. yudhishthir ke ashvamedh yajn mean naiyyayikagan upasthit the, jo paraspar vijay ki ichchha rakhate the.

tasminh yajne pravritte tu vagmino hetuvadin:.
hetuvadanh bahoonahu: parasparajigishav:॥

nyay darshan mokshavastha mean dharm tatha adharm adi atmavishesh gunoan ka uparam svikar karata hai. isaka sanket mahabharat mean milata hai-

apunyapunyoparame yan punarbhavanirbhaya:.
shanta: sannyasino yanti tasmai mokshatmane nam:॥

nyayabhashy ke hey, han, upay aur adhigantavy roop char prasiddh arthatattv mahabharat mean spashtat: nirdisht haian-

du:khan vidyadupadanadabhimanachch vardhate.
tyagattebhyo nirodh: syath nirodhajno vimuchyate॥

maharaj yudhishthir ko rajadharm ka upadesh dete samay pitamah bhishm ne kaha hai ki pratyaksh, anuman, upaman tatha agam roop nyayadarshan ke prasiddh pramanoan se parikshit kar apane tatha paraye ki pahachan rakhana avashyak hai.

pratyakshenanumanen tathopamyagamairapi.
parikshyaste maharaj sve pare chaiv nityash:॥

isase pratit hota hai ki nyayavidya chirakal se hi dridhamool ki tarah vishal aur vaividhyapoorn rahi hai, jo ved, puran, smriti tatha mahabharat adi prachin granthoan mean vikirn hai. nyayasootrakar maharshi gautam ke samaksh sudridh adharashila ki tarah nyay darshan ke anek prasiddh siddhant upalabdh the. inamean se yuktisangat siddhantoan ka chayan kar use shastr roop mean pratishthit karane ke shreyas ka labh inhoanne kiya. phalasvaroop aj ham logoan ko poornaang, suvyavasthit aur kramabaddh nyayadarshan upalabdh hai.

nyayasootr ke rachayita

charak sanhita ke viman sthan mean sanbhasha vidhi ki charcha ati hai, aur usamean vadamarg jnan ke lie janane layaq tatvoan ki jo soochi milati hai, vahi soochi gautam ke solah padarthoan ke lie adharabhoot thi, aisa tark kiya ja sakata hai. satish chandr vidyabhooshan ke mat mean 'charakasanhita' mean milane vala nyay darshan medhatithi gautam dvara pratipadit nyay darshan hai. unake mat mean akshapad se pahale nyay darshan ke rachayita, medhatithi gautam hue the, jinaka ullekh mahabharat, bhasakrit pratibhanatak jaise granthoan mean milata hai. vidyabhooshan ke anusar akshapad gautam ne hi nyay darshan ko vah roop diya, jis roop mean nyay darshan aj upalabdh hai. adhunik pandit kahane lage haian ki nyayasootr ka koee ek karta nahian hai, balki nyayasootr kee bhagoan mean vikasit hua, jinamean se pahale kuchh ki rachana eesa poorv hai. aj nyayasootr ka jo roop dikhaee deta hai, usaka poorn roop doosari sadi mean sampann hua. ji. obar haimar ka kahana hai ki nyayasootr ke pahale aur akhiri (paanchavean) adhyay ka kal bahut hi prachin hai. usake mat mean tisare aur chauthe adhyay kisi doosari kriti se lie ge the, aur chauthi sadi ke bad ve baki adhyayoan ke sath jo d diye ge.

nyay darshan ke padarth

ek bat nishchit hai ki akshapad ke nam se prachalit nyayasootr n keval prachin naiyayikoan ke lie, balki navy naiyayikoan ke lie bhi ek pramanabhoot granth raha. yadyapi nyay darshan ek parivartanashil darshan pratit hota hai, tathapi har ek naiyayik akshapad gautam ko apt (yatharthavakta) ke roop mean dekhata hai aur unake vachanoan ko kabhi apani mati ke to kabhi prachalit nyay parampara ke anusar spashtikaran aur samarthan karane ka prayas karana hai. gautam ke nyay darshan ka pradhan pratipady vishay praman aur bad hai. isilie gautam ka nyay darshan mukhyat: pranalishastr hai. use moolat: satta shastr kahana kathin hai. gautam is bat ka dhyan bhi zaroor rakhate haian ki praman aur vad tatvajnan ke sadhanamatr haian. 'padarthoan' ka achchhi tarah se jnan hone se manushy moksh ke layaq ban sakata hai, aur 'padarthoan' ke jnan ke lie praman aur vad sadhan haian, jinaka jnan nyay darshan ka pramukh kshetr hai.

gautam ke nyay darshan ke solah padarth is prakar haian- praman, pramey, sanshay, prayojan, drishtant, siddhaant, avayav, tark, nirnay, vad, jalp, vitanda, hetvabhas, chhal, jati, nigrah sthan.

adhyay sankhya

gautam ke nyayasootr ke paanch adhyay haian. pahale adhyay mean gautam ne solah padarthoan ki soochi dete hue unake lakshan tatha kuchh sthool prakar die haian. doosare adhyay mean gautam ne sanshay aur praman ki vishesh pariksha ki hai. tisare aur chauthe adhyay mean prameyoan ka vishesh vivechan kiya hai. paanchavean adhyay mean gautam ne jati aur nigrah sthan ka savistar vargikaran kiya hai. isase maloom hota hai ki yadyapi gautam ne solah padarthoan ka lakshan tatha vargikaran kiya hai, tathapi praman, pramey tatha sanshay, in tin padarthoan ko unhoanne vishesh pariksha ki hai. prameyoan ka vivechan gautam ne b de vistar se kiya hai aur yah karate samay samakalin sattashastriy siddhaantoan ki charcha bhi gautam ne ki hai. is vivechan mean jin matoan ka khandan milata hai, usamean charvakoan ka dehatmak, saankhyoan ka parinamavad, abhavakaranavad, eeshvar karanavad 'sab kuchh anity hai' abhyupagam, 'sab kuchh nity hai' yah abhyupagam, jo brahmavad ke najadik ata hai, 'sab kuchh prithakh hai' yah abhyupagam, jo 'sab kuchh svalakshan hai' is bauddhamat se samarthy rakhata hai, ityadi bahut se siddhaant haian. isamean yah spasht pratit hota hai ki bauddh darshan mean paye jane vale anek vichar gautam ne poorvapaksh ke roop mean prastut kie haian. gautam ne mithya jnan ki nivritti aur apavarg mean jo karan-kary sanbandh bataya hai vah buddh ke pratityasamutpad ke siddhaant ka aanshik anukaran maloom hoti hai. is sab nirdeshoan se pratit hota hai ki akshapad gautam buddh ke pashchatavarti the aur aanshat: bauddh vicharoan se prabhavit the.

eeshvarakaranavad ka khandan

parampara mean mana gaya hai ki gautam ne abhav se bhav ki utpatti hone ka jo siddhaant poorvapaksh ke roop mean liya hai, vah bauddhoan ka shoonyavad hai. gautam ki pramey pariksha mean aur ek bat par prakash p data hai. parampara mean mana jata hai ki nyay darshan shuroo se eeshvaranishth darshan hai. lekin is pramey pariksha mean gautam eeshvarakaranavad ka khandan karate hue nazar ate haian. tikakaroan ne is eeshvar khandan ka spashtikaran karate hue kaha hai ki gautam ne vedantiyoan ke is siddhaant ka khandan kiya hai ki eeshvar jagath ka upadan karan hai. lekin eeshvar jagath ka nimitt karan hai, is mat ka gautam ne samarthan hi kiya hai. par jis sootr ka adhar ye tikakar lete haian, usaka arth nimitt karan eeshvar ke anukool lagana aur prakrit sandarbh mean usaki santoshajanak utpatti dena kathin hai. gautam eeshvaravadi nahian the, yah siddh karane ke lie doosara bhi adhar milata hai. gautam ke mat mean apavarg prapti ke lie jin padarthoan ka jnan avashyak tha, un padarthoan ka samavesh gautam ne 'pramey' tattv mean kiya tha. un prameyoan ki soochi mean pahala hi pramey atma hai. gautam ne atma ka jo vivaran diya hai, usase spasht hai ki gautam ka ullikhit atma 'jivatma' hi tha. gautam ki pramey soochi mean 'paramatma' ka koee sthan nahian hai. agar gautam eeshvaravadi hote to unhoanne prameyoan ki soochi mean eeshvar ko vishesh sthan diya hota. bhasarvajn namak pashchatavarti naiyayik ke 'nyayasar' mean ham dekh sakate haian ki vahaan eeshvar hi sabase adhik mahattv rakhane vala pramey mana gaya hai.

tatvajnan ki prapti

gautam ke anusar tatvajnan prapt karane ke lie pramanoan ka sahara lena avashyak hai tatha tatvajnan ka sanrakshan tatha sanvardhan karane ke lie vad paddhati ka sahayy zaroori hai. gautam kahate haian ki jis prakar bagiche ko pashuoan se tatha choroan se bachane ke lie usaki simaoan par kaantean bikherane p date haian, usi prakar alp, vitanda adi vad prakaroan ka bure hote hue bhi tatvanishchay ka rakshan karane ke lie istemal karana p data hai. naiyayikoan ko chahie ki ve unaka istemal jab kabhi zaroorat ho karean.

yatharth jnan ke sadhan

gautam ke anusar praman, yatharth jnan ke char sadhan haian-

1. pratyaksh praman
2. anuman praman
3. upaman praman
4. shabd praman

pratyaksh praman

indriyoan ka vishay ke sath sanbandh hone par jo jnan milata hai, jo shabdatmak nahian hota, tatha jo bad mean khandit ya badhit n hone vala nishchayatmak jnan hota hai, vahi pratyaksh hai. gautam ne, prama-yatharth anubhav aur praman, us yatharth anubhav ka karan yane sadhan, inamean antar nahian kiya, isilie unhoanne pratyaksh praman ko hi pratyaksh praman kar diya hai. pashchatavarti naiyayikoan ne prama aur praman mean hone vala antar spasht kiya. jayantabhatt ne apani 'nyayamanjari' mean dikhaya hai ki pratyaksh praman ke is gautamakrit lakshan mean 'khandit n hone vala nishchayatmak jnan' yah varnan sab pramanoan ko saman roop se lagoo hota hai.

anuman praman

pratyaksh ke bad gautam ne anuman ka varnan kiya hai. gautam ne anuman ka 'lakshan' nahian diya. anuman 'pratyakshapoorvak' jnan hai. lekin pratyakshapoorvakatv to upaman aur shabd praman mean bhi saman hai. isalie gautam ke kiye hue anuman ke vargikaran ke adhar par anuman ka any pramanoan se bhed karane ki koshish nyayasootr ke tikakaroan ne ki hai. gautam ke anusar anuman tin prakar ka hai- poorvavath, sheshavath aur samanyatodrisht. is vargikaran ka nishchit arth batane mean vastyayan, udyotakar adi asaphal rahe haian. lekin saankhyakarika ki gaudapadakrit tika tatha dinanagapoorv bauddh tarkagranthoan mean paye jane vale ullekhoan ke adhar par ham is vargikaran ka arth sthool roop mean is prakar bata sakate haian-

1. jisamean poorvakalin udaharanoan ke adhar par vartamanakalin ya bhavishyakalin sadhy siddh kiya jata hai, vah poorvavath anuman hai. jaise ki asaman mean badal ghire hue dekhakar ham anuman lagate haian ki ab barish hogi. ya dhoom aur agni ka hamesha sath rahana hamane dekha hai, isase ham vartaman mean dekhe ge dhoom ke bare mean anuman lagate haian ki yah dhoom bhi kisi agni se utpann hua hai.
2. jisamean vartaman vastu sthiti ka hi ekadesh dekhakar usake avashisht desh ke sambandh mean anuman kiya jata hai, vah sheshavath anuman hai. jaise ki samudr ki ek booand chakhakar samudr ka sara pani khara hai, aisa anuman.
3. jis anuman mean diye jane vale pratyaksh drisht udaharan sadhy ke sakshath udaharan nahian hai, sadhy ki jati ke nahian haian, balki sadhy ke sadrish haian, vah anuman samany yani sadrishy par adharit hone ke karan samanyatodrisht kahalata hai, balki sadhy ka darshan sadrishy ke madhyam se hi ho sakata hai. jaise ki chandr ki gati ham pratyakshat: nahian dekh sakate, lekin chandr apana sthan badalata hai, itana ham dekh sakate haian. is sthanantaran se ham anuman lagate haian ki chandr zaroor gatiman hai. usi prakar jnanendriyoan ka pratyaksh jnan hamean kabhi nahian hota hai, balki doosare kriyasadhakoan ke sath sadrishy janakar jnan sadhan ke roop mean ham sirf unaka anuman hi kar sakate haian.

upaman praman

tisara upaman praman hai. upaman kisi aprasiddh vastu ki aisi janakari hai, jo prasiddh vastu ke sath usaka sadharmy janakar hoti hai. jaise hamean agar gavay namak prani ki janakari n ho aur hamean kisi saty vakta ne bataya ho ki gavay bail hota hai, to usake batae hue sadrishy ke adhar par ham gavay ko pahachan sakate haian. chautha shabd praman hai, jo apt (yatharthavakta) ka vachan hai.

shabd praman

atma, sharir, indriy, (panch jnanendriy), arth (rooparasagandhasparshashabd) buddhi (jnan), manas, pravritti, dosh, pretyabhav (maranottar astitv) phal, du:kh aur apavarg (moksh) yah barah pramey haian. inake svaroop ka jnan apavarg ke lie upayogi hai. gautam manate haian ki apavarg ke lie sarvapratham mithya jnan ka nash hona chahie. usi se kam, krodhadi doshoan ka nash ho sakata hai. usase karm ke prati pravritti ka nash hoga tatha pravritti nash se hi punarjanm shrriankhala khandit hogi. punarjanm shrriankhala khandit hone se hi du:kh ka nash hoga aur du:kh nash hi apavarg ka svaroop hai. isilie yah svabhavik hi hai ki du:kh, janm (pratyabhav), pravritti, dosh, jnan tatha apavarg aur inake ashrayabhoot dravy atma, sharir, indrie, arth aur manas ke svaroop ke bare mean mithya jnan nasht ho, kyoanki yatharth jnan hona apavarg ke lie atyavashyak hai. is prakar gautam ke prameyoan ki soochi unake dvara pratipadit moksh marg se talluk rakhati hai.

jab kisi vastu mean kisi any vastu ke anek saman dharm dikhaee dete haian, jaise- khambhe mean ooanchaee, kalapan adi jo kisi manushy mean bhi dikhaee dete haian, lekin jinake adhar par bhed kiya ja sake, aise vishesh dharm spasht nahian dikhaee dete, tab sanshay paida hota hai, jaise- khambhe ke bare mean yah khambha hai, aisa nishchay n ho, balki khambhapan aur manushyatv in donoan vishesh dharmoan ka smaran ho, tab donoan vishesh dharmoan mean se kaun-sa vishesh dharm hai, age ane vali vastu khambha hai ya manushy, aisa sanshay ho sakata hai. nyay darshan mean sanshay ka b da mahatv hai. prachan naiyayikoan ne kaha hai ki sanshay hi nyay ka dvar hai.

siddhaant ke prakar

jis uddeshy se koee prani pravritt hota hai, vah prayojan hai. jisake bare mean samany jan tatha parikshak donoan ki sahamati hoti hai, vah drishtaant kahalata hai. siddhaant char prakar ka hota hai-

1. sarvatantr - yah sab shastrakaroan ko many hai.
2. pratitantr - yah tho de hi shastrakaroan ko many hai.
3. adhikaran- jisake adhar par doosare siddhaant siddh kie jate haian.
4. abhyupagam - jo kisi doosare siddhaant ki siddhi ke lie tho di der ke lie svikrit kiya jata hai.

nyay mean avayav ek vishesh tatv hai. avayav ka arth hai, anuman ke ghatak, jab koee vyakti kisi hetu par adharit anuman ka prayog karata hai, tab use ek vishisht akar mean hi prastut karana chahie, aisa tarkik manate haian. vah uchit akar kya hai, isake bare mean darshanikoan mean matabhed haian. gautam ke aur bad mean hue vaisheshikoan ke anusar yah akar paanch ghatakoan s banata hai- pratijna (sadhy ka kathan), hetu (hetu ya sadhan ka kathan), drishtaant (udaharan), upanay (drishtaant aur sadhy mean apekshit sadharmy ya vaidharmy ka pradarshanash) aur nigaman (nishkarsh ka pratipadan). karanotpatti ke (karyakaran bhav ke) adhar par tatv nishchiti ki disha mean jo vichar kiya jata hai vah vichar tark hai. paksh aur pratipaksh ka vichar karate hue jo padarth ka nishchay kiya jata hai, vahi nirnay hai.

sanbhasha ka vargikaran

charakasanhita mean sanbhasha ka (charcha, bahas) vargikaran do prakaroan mean kiya gaya tha-

1. sandhayasanbhasha - jab do vadi ek doosare ka parabhav karane ki aur khud vijay pane ki ichchha nahian rakhate haian, balki jnan pane ke lie charcha karate haian, tab vah charcha sandhayasanbhasha kahalati hai.
2. vigrihyasanbhasha - jab bahas mean pratipaksh ko parajit karane ki ichchha rahati hai, tab vah bahas vigrihyasanbhasha kahalati hai.

gautam ne nyayasootr mean sandhayasanbhasha ka hi ullekh 'vad' nam se kiya tatha jise charak ne vigrihyasanbhasha kaha, usi ka vargikaran jalp aur vitanda mean kiya. jalp aur vitanda mean antar yah hai ki jalp karane vala apana paksh sthapan karate hue pratipaksh ka khandan karane ka prayas karata hai. vitanda karane vala bhi pratipaksh ka khandan karane ka yatn zaroor karata hai, lekin apana koee paksh sthapit nahian karata. pashchaty darshanoan mean jise sanshayavad (skeptisizm) ke nam se jana jata hai, usaka vyavahar vitanda ka anupam udaharan hai.

hetvabhas

anumanoan mean jo hetu pesh kiya jata hai, vah sadosh ho to use hetvabhas kahate haian. gautam ne paanch hetvabhasoan ka nirdesh kiya hai. bad mean un hetvabhasoan ka arth badala, nam aur sankhya vahi qayam rakhi gayi. vad, jalp aur vitanda, tinoan prakar ki bahas mean hetvabhas sanbhav hai. jab vadi prativadi ke bolane ka doosara hi arth lagakar prativadi ke bolane mean badha dalata hai, tab use chhal kaha jata hai. gautam ne usake tin prakar batae haian.

jati ka arth

jati ka arth hai akshep, jo sadharmy ya vaidharmy ke adhar par upasthit kiya jata hai. jab vadi ki yukti ka khandan kisi samarth pratiyukti se karana prativadi ke lie sanbhav nahian hota, tab prativadi sadharmyashrit ya vaidharmyashrit akshep ka prayog karata hai. yah akshep samarth nahian hota, lekin samarth akshep ka adhar hota hai. isalie bad mean ise dooshanabhas nam mila. charakasanhita mean 'uttar' nam ka tatv ullikhit hai, jo jati ke sadrish hai. lekin vad paddhati mean mahattv rakhane vale is jati tantr ka vistrit vichar pahale gautam ne hi prastut kiya, aisa maloom p data hai. gautam ne jati ke chaubis prakaroan ka nirdesh kiya hai. isase bad mean hamesha prayukt ki jane vali yuktiyoan ka gautam ne kitani gaharaee se adhyayan kiya tha, yah bhi spasht dikhaee deta hai. arastu ki 'sofistikal refyuteshans' mean jo tatv hai, vahi jati ka mool tatv dikhata hai. gautam ne samakalin sofistoan ka adhyayan hi nahian kiya, balki kisi ek had tak (achchhe uddeshyoan se prerit) sofijm ka prastav bhi kiya tha.

nigrah sthan

jab koee vadi apana paksh saphalata ke sath siddh karata hai tatha pratipaksh ka dosh spashtata ke sath diya jata hai, tab pratipaksh parabhoot hota hai. vahi pratipaksh ke parabhav ka sthal hai, jise gautam ne nigrah sthan kaha. jati aur nigrah sthan ke prakaroan ka vishad vivechan gautam ne paanchavean adhyay mean kiya hai. gautam ke pahale jo nyay darshan pravritt hua tha, use anvikshiki kaha jata hai. anvikshiki ke arth do haian- hetuvidya aur atmavidya. aisa lagata hai ki gautam se pahale nyay ka svaroop pramanavidya tatha vadavidya hi tha. nyay ki koee apani sattashastriy bhoomika nahian thi. yadyapi gautam ka nyay darshan bhi prastut roop se pramanavidya tatha vadavidya hi tha tathapi gautam ne pramey padarth ka savistar vichar karate he 'atma' ko nyay darshan ka ek vichary vishay banakar usaka pratipadan kiya. is prakar gautam ka nyay darshan hetu vidya aur atm vidya in donoan arthoan mean anvikshiki siddh hua.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh