Nyaya Theory of Knowledge

Author(s): S C Chateerjee
Publisher: University of Calcutta

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PREFACE
The history of Indian philosophy is a record of many different forms and types of philosophical thought. There is bardly any system in the history of Western philosophy which has not its parallel in one or other of the systems of Indian philosophy. But of the Indian systems, the Vedānta has received the greatest attention and it has sometimes passed as the only Indian system worth the name. This is but natural The Vedānta with its sublime idealism has an irresistible appeal to the moral and religious nature of man It has been, and will ever remain, a stronghold of spiritualism in life and pbilosophy. It is like one of “ the great living wells, which keep the freshness of the eterual, and at which man must rest, get his breath, refresh himself.” “The paragon of all monistic systems," says William James, " is the Vedānta philosophy of Hindostan." Although we have not such a sublime monism in the Nyāya, yet its contribution to philosophy is not really inferior in any way. In fact, the other systems--the Vedānta not except. ed--have been greatly influenced by its logical and dialectical technicalities. In their later developments all the systems consider the Naiyāyıka as the most powerful opponent and try to satisfy his objections. The understanding of their arguments and theories presupposes, therefore, the knowledge of the Nyāya.
As a system of realism, the Nyāya deserves special study to show that Idealism was not the only philosophical creed of ancient India. Then, as a system which contains a thorough refutation of the other schools, it should be studied before one accepts the validity of other views, if only to ascertain how far those view's can satisfy the acid test of