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The Nyāya Sūtras are an ancient Indian text of philosophy composed by (also Gotama; c. 2nd century CE). The sutras contain five chapters, each with two sections. The core of the text dates to roughly 150 CE,〔B. K. Matilal "Perception. An Essay on Classical Indian Theories of Knowledge" (Oxford University Press, 1986), p. xiv.〕 although there are significant later interpolations.〔Encyclopædia Britannica (2007)〕 The Nyaya is sometimes called Tarka-Vidyā, the science of debate, Vāda-Vidyā, the science of discussion. Tarka is the special feature of the Nyāya.〔All About Hinduism by Sri Swami Sivananda〕 Thus some of its features and categories are better understood from that perspective. Gautama is sometimes given the honorific titles "" (probably in the sense "having his eyes fixed in abstraction on his feet") and "Dīrghatapas" ("performing long penance"). He is also sometimes accorded the religious titles "Ṛṣi" or "Maharṣi". In the ''Nyāya Sutras'' Gautama developed and extended the epistemological and metaphysical system through 528 aphorisms. Later commentaries expanded, expounded, and critically discussed Gautama's work, the first being by Vātsyāyana (c.450–500 CE), followed by the ''Nyāyavārttika'' of Uddyotakāra (c. 6th–7th century), Vācaspati Miśra's ''Tātparyatīkā'' (9th century), Udayana's ''Tātparyapariśuddhi'' (10th century), and Jayanta's ''Nyāyamañjarī'' (10th century). ==Purpose of the Nyaya Sutras== "Gautama Ṛṣi, in his Nyāya Sūtras, proposes that one can attain liberation by negating both illusion and unhappiness: duhkha-janma-pravṛtti-dosa-mithyā-jnananam uttarottarapaye tad-anantarabhavad apavargah. "By successively dispelling false conceptions, bad character, entangling action, rebirth and misery – the disappearance of one of these allowing the disappearance of the next – one can achieve final liberation." (Nyāya Sūtra 1.1.2) But since Nyaya philosophers believe that awareness is not an essential quality of the soul, they teach that a liberated soul has no consciousness. The Nyāya idea of liberation thus puts the soul in the condition of a dead stone. This attempt by the Nyāya philosophers to kill the soul's innate consciousness is here called sato mrtim by the personified Vedas. But the Vedānta-sutra (2.3.17) unequivocally states, jno 'ta eva: "The jīva soul is always a knower." In the opening ''sūtra'' of the ''Nyāya Sūtra'', it was claimed that the ultimate purpose of it is the attainment of liberation (''niḥśreyasa''), attained by knowledge of the sixteen categories (''padārtha''),〔Chattopadhyaya, D. (1986). ''Indian Philosophy: A popular Introduction'', New Delhi: People's Publishing House, ISBN 81-7007-023-6, p.163〕 which are: # means of valid knowledge (pramāṇa); # objects of valid knowledge (prameya); # doubt (saṃśaya); # purpose (prayojana); # example (dṛṣṭānta); # conclusion (siddhānta); # the constituents of a syllogism (avayava); # argumentation (tarka); # ascertainment (nirṇaya); # debate (vāda); # disputations (jalpa); # destructive criticism (vitaṇḍa); # fallacy (hetvābhāsa); # quibble (chala); # refutations (jāti); and # points of the opponent's defeat (nigrahasthāna). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Nyāya Sūtras」の詳細全文を読む スポンサード リンク
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