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The connection however, is intimate, and the question follows as a corollary from the Rishi's last answer. Applying this maxim of the Nyaya it is seen that when the ordinary soul becomes the Supreme Soul, these are not different, and, therefore, it is the Supreme Soul that becomes the ordinary soul.
Nor, again, perception based on Yoga; for although such perception which springs from intense imagination implies a vivid presentation of things, it is, after all, nothing more than a reproduction of objects perceived previously, and does not therefore rank as an instrument of knowledge; for it has no means of applying itself to objects other than those perceived previously. Nyaya Su.
The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains,, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit; all these have been represented.
They are the Nyâya and Vaiśeshika, Sâṅkhya and Yoga, Pûrva and Uttara Mîmâṃsâ, or Vedânta. The rest are either comparatively unimportant or are more conveniently treated of as religious sects. The six placed on the select list are sufficiently miscellaneous and one wonders what principle of classification can have brought them together.
The mystery of the Veda, and what other subjects have been explained by me; the various rituals of the Upanishads with the Angas; the compilation of the Puranas and history formed by me and named after the three divisions of time, past, present, and future; the determination of the nature of decay, fear, disease, existence, and non-existence, a description of creeds and of the various modes of life; rule for the four castes, and the import of all the Puranas; an account of asceticism and of the duties of a religious student; the dimensions of the sun and moon, the planets, constellations, and stars, together with the duration of the four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences called Nyaya, Orthoephy and Treatment of diseases; charity and Pasupatadharma; birth celestial and human, for particular purposes; also a description of places of pilgrimage and other holy places of rivers, mountains, forests, the ocean, of heavenly cities and the kalpas; the art of war; the different kinds of nations and languages: the nature of the manners of the people; and the all-pervading spirit; all these have been represented.
The Darśana of Jaimini is merely a discussion of general questions relating to sacrifices: the Nyâya Darśana examines logic and rhetoric: the Pâṇiniya Darśana treats of grammar and the nature of language, but claims that it ought to be studied "as the means for attaining the chief end of man." Six of the Darśanas have received special prominence and are often called the six Orthodox Schools.
Asamsayas is the reading that occurs in every text, and not Asamsayam. Mr. Davies, therefore, is incorrect in rendering it "doubtless" and making it an adverb qualifying "come to me." Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth or greatness. Niti is explained as Nyaya or justice. Varayudham is according to Nilakantha, the excellent bow.
The science of music was acquired by Narada; that of arms by Bharadwaja; the history of the celestial Rishis by Gargya: that of medicine by the dark-complexioned son of Atri. Diverse other Rishis, whose names are connected therewith, promulgated diverse other sciences such as Nyaya, Vaiseshika, Sankhya, Patanjala, etc.
Even the Nyâya school, which is concerned chiefly with formal logic, promises that by the removal of false knowledge it can emancipate the soul and give the bliss of salvation. Nor are the expressions system or school of philosophy, commonly used to render darśana, altogether happy. The word is derived from the root dṛiś, to see, and means a way of looking at things.
The atomic theory of creation advanced by Lucretius is found also in the Nyaya philosophy of the Hindus. The pessimism of Pliny and Marcus Aurelius was much more elaborately worked out by Gautama. The Hindus had their categories and their syllogisms as well as Aristotle.
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