Essay name: Nyaya-Vaisheshika (critical and historical study)
Author:
Aruna Rani
Affiliation: Panjab University / Department of Sanskrit
This essay studies Nyaya-Vaisheshika鈥擜 combination of two of the six orthodox schools of Indian philosophy. The study also discusses in detail the authors of various works and critically analyzes key concepts of Nyaya-Vaisesika. Such Indian philosophies seek the direct realization of the Atman (the self) to attain ultimate freedom and bliss.
Chapter 8 - Conception of Moksa (liberation)
15 (of 23)
External source: Shodhganga (Repository of Indian theses)
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cognition is exaltation or liberation.
The Naiyayika
urges that there can be no cognition in liberation, since
its causal conditions do not exist at the time.
Moreover, the soul being impermanent, meditation on the
four noble truths cannot bring about any perfection in it
and cause pure cognition. Further, the soul being
impermanent, the same soul cannot be in bondage at first,
and then attain liberation. So liberation cannot consist
in pure cognition free from error and illusion.
The Jaina holds that liberation consists in the
soul's transportation to a supra-mundane sphere on the
removal of the veil from it. The Naiyayika urges that
the Jaina view is right if the veil that covers the soul
consists in merit and demerit. The Naiyayika admits that
merit and demerits are destroyed in liberation. But the
Jaina holds that the soul is transported to a supra-
mundane region, when its crust of subtle karma-matter is
destroyed. The Naiyayika urges that the soul is either
corporeal or incorporeal. If it is corporeal, it is either
with or without parts. If it consists of parts, it is
non-sternal. If it is destroyed, it is not rewarded for
its righteous actions, and punished for its unrighteous
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