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Introduction: Vyāpti-Pañcakam
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Dr. Balirāma Sukla
In our tradition of teaching on Navya Nyaya system of logic we start teaching of Navya Nyaya from Vyāpti - pañcakrahasya (mathurī) of Mathurānātha. There are different names have been used for vyapti by different schools of Indian logic, Viz. Avinābhāva, Sāhacarya, Niyama, Anaupādhikasambandha, Samaya, etc. (अविनाभाव, साहचर्य, नियम, अनौपाधिकसंबंधसमय).
In the Tattvacintāmaṇi of Gangeśa it is stated as Avyabhicaritatva, (state of not having deviation) Vyāpti is most important part of inference. Taking in to account its importance in the process of inferential knowledge, Acārya Annambhatta has said “Anumānasya dve Ange vyāptiḥ Paksadharmatā ca.” (अनुमानस्य द्वे अङ्गे, व्याप्तिः पक्षधर्मता च।) There are two parts of inference, Vyapti and Pakṣadharmatā, (existence of the reason in the subject.)
Though the Tattvacintāmaṇi has been commented by several authors but Mathurī commentary on this portion, is taught first to get enter in this system. Because the Māthurī commentary on this portion is neither long nor short, therefore it is appreciated to enter in the field on Navya Nyaya system. Generally in north India naiyāyikās start teaching on Navya Nyāya by Vyāpti-pañcaka-Māthurī but in South India they start this teaching by Gadādhari commentary on Dīdhiti on Tattvacintamani. Though the nature of vyāpti relation is
