Nyäya Sära: The Essence of Logic

Establishing Educational Objectives in Vedic Scriptures

Following the time-honored Vedic practice used for the development of teaching instruction,
a work/book discourse should begin with an appropriate maìgaläcaraëa.

The maìgaläcaraëa, consisting of one or more verses, is of three varieties (or any
combination):

1. Namas-kriyätmaka– paying obeisances to one’s teacher(s), worshipable deity, or both.

2. Äçér-vädätmaka – praying to the Lord for His blessings, bestowing blessings upon the readers, or
exclaiming “All glories to the Lord!”
3. Vastu-nirdeçätmaka – summarizing the subject matter of the book.

The maìgaläcaraëa will then go on to describe four essential elements of the work, called
anubandha-catuñöaya, as described by Sri Kumärila Bhaööa in his Sloka-vartikka:

adhikäré ca sambandho viñayäç ca prayojanam

äväsyam eva vaktavyaà çäträdau tu catuñöayam
The introduction of a work must delineate four items:
1. Adhikäré - qualifications of the person who may study the book,
2. Sambandha - connection between the book and its subject,
3. Viñayä – the subject itself,
4. Prayojana – what the reader will gain by reading the book and following the path it prescribes.

The purpose of delineating these four items is to create an interest in the mind of the reader
or student, as Sri Kumärila Bhaööa states in his Sloka-varttika (1.1.17):

siddhärtham jïätä-sambandham çrotum pravartate

sästradau tena vaktavyaù sambandha sa prayojanaù
Only after knowing the relation of the book with the subject matter (sambandha), and the purpose to be
achieved (prayojana), is one inspired to study a book. Therefore, sambandha and prayojana must be stated
at the opening.

As different qualifications are needed in achieving different goals, it is important to first

establish the qualifications needed to study (adhikäré) and the means of evaluation. By
making clear the relationship (sambandha) between the book, the subject matter, the
qualified student, and the goal, continuity and sequence is provided for the student to
integrate what might otherwise appear as isolated learning experiences. One must see that
the learning experiences of the subject (viñayä), bring about the attainment of the purpose
(prayojana) the study seeks to attain.

1
The following is an extract from the Bhaktivedanta Academy’s orientation course which
illustrates these principles in order to establish educational objectives.

Introduction to Orientation Course

Namas-kriyätmakaù

With folded hands we are offer respectful obeisances to the lotus feet our worshipable
spiritual masters, friends and all well wishers of Bhaktivedanta Academy for performing this
jïäna-yajna or worship of the Lord by the means of transcendental knowledge.

Äçér-vädätmaka

After decorating our bodies with the dust from Their lotus feet, we desire to exclaim: All
glories! All glories! All glories to the beautiful Sri Sri Radha Madhava who are the essence of
all transcendental knowledge sweetened with the nectar of Their loving pastimes. They are
the presiding deities of Sri Dham Mayapur where the waxing moon of the chanting of the
holy names of Krishna has ascended to spread it’s cooling rays of good fortune for all living
entities. This moon is the life and soul of all education. May we always remain in its
soothing light.

Vastu-nirdeçätmaka

Establishing the necessity of philosophy

Like all other living beings, man struggles for existence. But while the lower beings struggle
blindly without any conscious plan or purpose, and work by instinct, man uses the superior
gift of his intellect to understand the conditions and meaning of his struggle for existence. He
wishes to lead his life in the light of knowledge of himself and the world, taking into
consideration not merely the immediate results of his actions, but even their far-reaching
consequences. Desire for knowledge, therefore, springs from the rational nature of man.
Philosophy satisfies this desire and is therefore not only a mere luxury, but a necessity.

According the Artha çästra, with the help of philosophy, we are investigating by means of
reasoning what is spiritual good and evil in the Vedic lore; material gain and loss in
economics; good policy and bad policy in the science of politics; as well as the relative
strength and weakness of these three sciences. Philosophy confers benefit on people, keeps
the mind steady in adversity and in prosperity, and brings about proficiency in thought,
speech and action. Philosophy is ever thought of as the lamp of all sciences, as the means of
all actions, and as the support of all laws and duties.

The orientation course presents how Vedic philosophy illuminates the entire body of Vedic
knowledge. The broad body of Vedic knowledge is presented in a summary form—therefore
the term Bindhu is used. Upon seeing a range of material being covered in the course, one
may get easily overwhelmed. But that is not what we worry about. There are many examples
of devotees being overwhelmed in seeing the beauty, sweetness and opulence of the Absolute
Truth.

2
Indeed, the orientation course is full of philosophical siddhänta maëis, or jewels of spiritual
truths which shine with the light of sambandha, abhidheya, and prayojana—the Vastu trayé or
the substance of Vedic knowledge. There are 108 such jewels—they are the 108 lessons.
They are very skillfully stringed together using colorful threads of Anubandha catuñöaya or
the four-fold method of presenting; Païcäìga-nyäya or the five techniques of logic; and
Tätparya liìgäç or the six ways to determine the meaning of the Veda-vakya or Vedic
pronouncements.

Using those colorful threads and jewels, four astonishing ornaments are made. These are the
four modules of the orientation course and are used to decorate the body of Veda-purusa or
the Vedic knowledge personified.

The first module fully establishes the Gaudiya Vaisnava siddhänta, and the methods of
analysis and interpretation of scripture. This gives the perspective from which the students
will view all the scriptures, and the different angles by which the scriptures are interpreted.

The second module shows the various Vedic schools of interpretation of the Vedic literatures
according to their particular perceived goals and various methods in attaining those goals.

The third module shows how with time, these schools have become simplified, and mixed to
create past and present world religions and philosophies.

In the fourth module, students study the essence of each branch of the fourteen books of
Vedic knowledge. The module concludes by demonstrating that the Srimad Bhagavatam is
the essence of all Vedic literatures, propounding the highest truth.

The essence of this course is to be found in the module one and the second part of module
four, i.e. analysis of the Gaudiya Vaisnava siddhänta, and presentation of the super excellent
position of the Srimad Bhagavatam as the essence of knowledge. That is where the beating
heart of the Veda Purusa is found and that is where the Srimad Bhagavatam is placed. From
there, it gives life and meaning to all remaining parts of His body, the Vedangas and Upangas
which are also taught in the course.

After seeing His beautiful form, the student is at once overwhelmed with transcendental bliss
and elevated to the first stage of learning as explained in the Upaniñads—sravana or hearing.
The student learns where all the jewels are placed, and how the Veda Purusa uses his various
limbs.

Adhikäré

The orientation course is meant for those students, who, accepting the authority and
relevance of the Vedic teachings, are interested to understand the essence of the Vedic body of
knowledge, for the purpose of personal application and preaching.

Sambandha

The orientation course introduces the student to the essential concepts of Vedic knowledge
by studying them in a concise form so that one learns the fundamental Vedic principles from
a theistic view as presented in Srimad Bhagavatam.

Viñayä
3
The subject matter of the course is “History of Philosophy and Religion.” The Vedic
knowledge is complete, incorporating both transcendental (para) and secular (apara)
disciplines, intended to assist the individual achieve the essential objective of self-realization.

Prayojana

The reader who studies the course and follows the path it prescribes will certainly develop the
ability to view shastra from the angle of Sambandha, Abhideya and Prayojana, and will be able
to apply this vision in all aspects of his life. Thus, he will become a çästra caksusa, or one
who views everything through the eyes of çästra. In the process of becoming a çästra caksusa,
the students will be introduced to and become familiarized with all the branches of the
Gaudiya and Vedic knowledge studied in the Bhaktivedanta Academy. At the end, he will be
equipped with enough knowledge to establish the supremely sublime position of Lord
Caitanya’s philosophy and the teachings of the Srimad Bhagavatam, as the essence and the
perfection of all knowledge.

We are hoping that by understanding and appreciating the Gaudiya Vaisnava philosophy and
its place in the Vedic thought and culture, we will be gifted with the fruit of philosophy, as
explained by Srila Prabhupäda:

Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when
he understands the transcendental philosophy. Slowly but surely he becomes free from
bewilderment. Nothing should be accepted blindly; everything should be accepted with care and
with caution. [ BG 10, 4-5 purport]

Method of Presentation
The traditional Vedic method of teaching or presentation is based on the science of Anviksiki.
The science of Anviksiki has two primary divisions, which are Ätma-vidyä and Hetu vidyä.

Ätma-vidyä describes the transcendental philosophy—the fundamental principles of which

are Sambandha, Abhideya and Prayojana. These three expands into the Dasa-mula, the ten
essential tenets of the Gaudiya Vaisnava philosophy.

Hetu vidyä teaches the logical skills fundamental for understanding and preaching the
Vaisnava philosophy. The main emphasis is stressed on the Païcäìga Nyäya. It can be safely
said that the Païcäìga Nyäya is the essence of logic. It is because Vedänta sütra is the essence
of Vedic literatures including nyäya çästra, and it formulates itself using Païcäìga nyäya.
Therefore, it can be concluded that it is the essence of nyäya.

In his commentaries on the Vedänta sütra, Srila Baladeva Vidyabhusana uses this system to
present the subtle tenets of acintya-bhedäbheda-tattva philosophy. The Païcäìga nyäya is
known as parärtha-anumäna, or the logical evidence presented for the benefit of others.

Vedic culture is known for its respect for one’s individuality and faith. Furthermore, it is
capable of bringing one to a higher position without unnecessarily destroying one’s present
faith and vision, and thus avoids pushing the individual back to point zero. This is the
progressive nature of Vedic culture and thought, which fully supports the evolution of the
consciousness of the living entity.

4
The Absolute Truth is eternal, which means that it has neither past nor future, and it is all-
pervading. It is therefore understood that not the past nor future, but the present is the best
way to find It. The individual’s subjective reality is found in his present state of
consciousness. Since the Absolute is all-pervading, It can also be found in the individual’s
subjective reality. The system of Païcäìga nyäya takes into account the individual’s present
state of consciousness and assists him in finding the objectivity, or the Absolute Truth in the
present. When the individual gets in touch with the Absolute Truth, it is very easy and
natural to progress further and become free from all the subjective views and concepts. The
Païcäìga nyäya facilitates this using five angas or limbs.

Proper mode of thinking

Çréla Bhaktivinoda Öhäkura explains the proper mode of thinking and study. He says:

“….The student is to read the facts with the view to create, and not with the object of fruitless
retention. Students, like satellites, should reflect whatever light they receive from authors and not
imprison the facts and thoughts just as the magistrates imprison the convicts in the jail!
Thought is progressive. The author’s thought must have progressed in the reader in the shape of
correction or development. He is the best critic who can show the further development of an old
thought; but a mere denouncer is the enemy of progress and consequently of Nature. “Begin
anew,” says the critic, “because the old masonry does not answer at present. Let the old author be
buried because his time is gone.” These are shallow expressions. Progress certainly is the law of
nature and there must be corrections and developments with the progress of time. But progress
means going further or rising higher. Now if we are to follow our foolish critic, we are to go back
to our former terminus, and another critic of his stamp will cry out, “Begin anew, because the
wrong road has been taken!” In this way our stupid critics will never allow us to go over the whole
road and see what is in the other terminus. Thus, the shallow critic and the fruitless reader are the
two great enemies of progress. We must shun them.
The true critic, on the other hand, advises us to preserve what we have already obtained, and to
adjust our race from that point where we have arrived in the heat of our progress. He will never
advise us to go back to the point whence we started, as he fully knows that in that case there will
be a fruitless loss of our valuable time and labor. He will direct the adjustment of the angle of the
race at the point where we are. This is also the characteristic of the useful student. He will read
an old author and will find out his exact position in the progress of thought. He will never
propose to burn the book on the ground that it contains thoughts which are useless. No thought
is useless. Thoughts are means by which we attain our objects. The reader who denounces a bad
thought does not know that a bad road is even capable of improvement and conversion into a
good one. One thought is a road leading to another. Thus, the reader will find that one thought
which is the object today will be the means of a further object tomorrow. Thoughts will
necessarily continue to be an endless series of means and objects in the progress of humanity….”
(The Bhagavat)

Thinking framework
Now, we can order someone to ‘think.’ That person might try very hard—but not much will
happen. You can order yourself to ‘think,’ but not very much will happen. Effort alone is not
enough. Just asking someone (or yourself) to think is an important step in the right
direction. But it is not enough. The main difficulty faced during the thought process is the
mind’s inability to focus on more than one object or viñayä at a time. There is a need to
separate the different thinking tasks in order to remove confusion, enabling us to direct our
attention to one aspect a time, thus creating a structure, which allows free, focused and
progressive flow of thought. We need thinking techniques and methods. It is when we apply

5
these with skill and effort that we get results. In this presentation, we shall put forward a
series of traditional thinking methods, which together add up to a method.

Mémäàsä Analysis
The mémäàsä çästra describes a method of analysis of the Vedic mantras. In the Vedas there
are various topics and methods of analyzing them involve raising doubts regarding the
meaning of a particular mantra. A viewpoint which attempts to explain the meaning of a
mantra is then presented logically. The next step consists of pointing out the fallacies in the
logic given, and then the true meaning of the mantra is established.

Mémäàsä, is twofold: Pürva-mémäàsä, which analyzes the Vedic rituals; and Uttara-
mémäàsä, which analyzes the Upaniñads. The prefixes pürva and uttara refer to the former
and latter portions of the Vedas, respectively. Without any prefix, the word mémäàsä is
synonymous with Pürva-mémäàsä.

For every Vedic branch of knowledge, there are three supporting types of literature: sütra,
bhäñya, and varttika. Sütra refers to the aphoristic style of writing an original work. Since
sütras are brief in nature, they are supported by bhäñya, or commentaries that explain the
meaning of the original text in detail. The varttika is a work, which analyzes the original text
and bhäñya, explaining aspects of the subject matter which are not explicitly addressed.

Listed below are three verses which define sütra, bhäñya, and varttika, respectively.

The sütra literature is a class by itself. At the time when committing things to memory was
considered supremely important, this method suited admirably.

In the Väyu and Skanda Puräëas, we find the following definition of the word sütra:

alpäkñaram asandigdhaà sära-vat viçvato-mukham

astobham anavadyaà ca sütraà sütra-vido viduù
alpäkñaram —of few syllables; asandigdhaà—without ambiguity; säravat—meaningful; viçvatomukham—of
multiple applicability; astobhyam—with no expletives; anavadyaà—free from any defect; ca—and; sütraà—
as a sütra; sütravidah—those who know sütra literature; viduh—know.
“That which is brief, unambiguous, meaningful, non-contradicting, non-exaggerating and free from any
defect (grammatical or repetitive or both) is a sütra, according to those who are adept in sütra literature”
(Quoted in Adi 7.106, purport)

As we understand from this verse, the main characteristic of a sütra are the following:

Ø Alpäkñaram – consisting of minimum of number of letters

Ø Asandigdhaà – without doubt as regards the meaning

Ø Sära-vat – must contain the essence of the subject

Ø Viçvato-mukham – and yet, reflect all aspects of the same

The following verse explains a bhäñya:

sütrartho varnyate yatra vakyaih sütra-nukaribhih

6
 svapädani ca varnyante bhäñyam bhäñyavido viduh
sütrarthah—the meaning of aphorisms; varnyate—is explained; yatra—in which; vakyaih—with words;
sütranukaribhih—in keeping with the order of the aphorisms; svapädani—its own sentences; ca—and;
varnyante—are explained; bhäñyam—bhäñya; bhäñyavidah—the knowers of bhäñya; viduh—know.
“The knowers of bhäñya know bhäñya to be that in which the meaning of sütras are explained with words in
keeping with the sütra order. In addition, it explains the usage of its own words where necessary.”

The following verse explains a varttika:

uktanuktaduruktanam cinta yatra pravarttate

tam gantham varttikam prahuh varttikajnah vicaksanah
ukta-anukta-duruktanam—what has been said, not said, and inadequately said; cinta—an analysis; yatra—
where; pravarttate—is present; tam—that; grantham—work; varttikam—as varttika; prahuh—call it;
varttikajh—those knowers of varttika literature; vicaksanah—experts.
“The experts who know varttika define it as a work wherein there is an analysis of what was said, not said
and improperly said in any original work.”

Sri Caitanya’s Method of Knowledge

As stated in Bhagavad-gita 15.15 by the Supreme Personality of Godhead, Krishna, the
purpose of studying the Vedas is to understand Him: vedaiç ca sarvair aham eva vedyaù. In
pursuance of this purpose, Çré Caitanya Mahäprabhu explained to Sanatana Gosvami that
there are only three topics dealt with in the Vedas: Sambandha (relationship), Abhideya
(process), and Prayojana (goal).

bhagavän—‘sambandha’, bhakti—‘abhidheya’ haya

premä—‘prayojana’, vede tina-vastu kaya
Çré Caitanya Mahäprabhu continued, “The Supreme Personality of Godhead is the central point of all
relationships, acting in devotional service to Him is one’s real occupation, and the attainment of love of
Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature. (CC
Madhya 6.178)

Vedänta exemplifies this method

The Vedänta-sütra, which consists of aphorisms revealing the method of understanding Vedic
knowledge, is the concise form of all Vedic knowledge…(CC Adi 7.106 purport)

The Uttara-mimamsa addresses the ultimate end of a human being’s life—the liberation from
material bondage and devotional service in prema. It ascertains the purport of the Vedas to
be the understanding of one’s relationship with Godhead. This knowledge is also known as
Vedänta.

The Uttara-mimamsa sütras were composed by Bädaräyaëa, also known as Veda Vyasa. The
Gaudiya bhäñya literature on the sütras was written by Çré Baladeva Vidyäbhüñana; there is
also a varttika by the same author known as Sukñma.

The Uttara-mimamsa sütras of Bädaräyaëa are classified in four principal sections or

Äòhyäyas, and each part is again divided into four sub-divisions, or Pädas—consisting a total
of five hundred and fifty five sütras. Therefore, the Vedänta-sütra is also referred to as
ñoòaça-päda, or sixteen divisions of aphorisms.

7
Each Päda is divided into a number of topics of Adhikaraëas containing one or more sütras.
Their purpose is to analyze the seemingly contradictory sentences of the Upaniñads and
ascertaining their correct meaning.

The first section is called Samanvayäòhyäya, since it attempts to harmonize (samanvaya

means harmony) the principles dealt with in the various Upaniñads. The second is designated
as Avirodhädyäya, applying itself to dispel any virodha or contradiction that may confront
Vedänta philosophy. The first two sections thus discuss sambandha-jïäna, or knowledge of
the relationship. The third section is called Sädhanäòhyäya as it is describes the process of
devotional service, abhidheya-jïäna. And the fourth is called Phaläòhyäya, describing the
result of devotional service, prayojana-jïäna.

Functions of Nyäyas or Adhikaraëas

Çréla Bhaktisiddhänta Sarasvaté Öhäkura explains the application of the Adhikaraëa:

“…Though the various Upaniñadic mantras have apparently conflicting features, they are
reconciled by the aphorisms of Sri Vyasa in his Uttara-mimamsa philosophy under different
systematic logical categories known as Nyäyas or Adhikaraëas. Each theme of an Adhikaraëa has
been fully dealt with by Païcäìga or five-fold positions of the logical system to meet all opposing
controversies….” (Shri Chaitanya’s Teachings, page 174, published by Shree Gaudiya Math, March
1967).

Arrangement according to Païcäìga Nyäya

Çréla Bhaktisiddhänta Sarasvaté Öhäkura further states: “No subject matter can be confidently
accepted unless it passes through the five processes of logical or rational departments.” (Shri
Caitanya’s Teachings, page 184, published by Shri Gaudiya Math, March 1967).

For this reason, Païcäìga-nyäya is known as the parartha-anumäna or method used for
convincing others.

The following verse commonly found in the commentaries on Vedanta and Mimamsa çästra
describes the five-fold elements that constitute the method of analysis of Vedic mantras;

viñayo viçayaçcaiva pürvapakñas-tathottaram

nirëayaç ceti païcäìgam sästre ‘dhikaraëam småtam
viñayaù—the subject matter (wherein the Vedic mantra in question is presented); viçayaù—doubts
raised (regarding the various possible meanings of the mantra); ca—and; eva—indeed; pürva
pakñaù—opponent’s interpretation (of the meaning, which is logically presented); tatha—also;
uttaram—alternate viewpoint (which points out the fallacies in the logic of the opponents);
nirëayah—ascertaining (the final meaning of the mantra); ca—and; iti—thus; païcäìgam—five
elements; satre—in the sastra (text); adhikaraëam—as adhikaraëam; småtam—is known.
“In a text, an adhikaraëa refers to a topic which consists of five elements: the subject matter
(wherein the Vedic mantra in question is presented); doubts (regarding the various possible
meanings of the mantra); an opponent’s interpretation of meaning (which is logically presented);
an alternate viewpoint (which points out the fallacies in the logic of the opponent); and
ascertaining the final meaning (of the mantra).”

These five syllogistic aspects of an adhikaraëa are known as Païcäìga Nyäya. The terms
commonly used in the scriptures for the five syllogistic aspects of an adhikaraëa are:

1. Viñayä – thesis or pratijïä

8
 2. Saàçaya – doubt or hetu reasons
3. Pürva pakña – antithesis/prima faci or udäharaëa or examples
4. Uttaram – alternate viewpoint or upanaya or further explanations
5. Nirëaya – synthesis / correct conclusion or siddhänta / nigamana or supporting
quotations from scriptures

An Adhikaraëa or topic is also called Nyäya. A philosophical work should present both the
pürvapakña and siddhänta. In the Pürvapakña, the point of view to be refuted is dealt with.
To refute an opposing opinion, one has to naturally state it. This is the purpose of the
pürvapakña. In the siddhänta section there is a refutation of the opposing systems before
establishing the conclusion.

In the Jaimini Sütras, there is a topic which illustrates this systematic analytical approach for
the following Vedic mantra:

varñäsu rathakäro ‘gnénädadhéta

“In the rainy season, a rathakära ought to establish a sacred fire.”

In this mantra, the true meaning of the word rathakära needs to be ascertained. Using the
method of analysis as described, a systematic analysis of the mantra is carried out and the true
meaning of the word rathakära is established. The five-fold analysis is described below:

1. Viñaya – the subject matter

This refers to the Vedic mantra in question being addressed in the Jaimini Sütras (6.1.44 to 6.1.50) in
the topic named rathakäradhi-karana.
2. Viçaya – doubt
This refers to the doubt regarding the correct meaning of rathakära. Rathakära can be understood
etymologically as a ‘chariot-maker’ (belonging to one of the varnas: brahmana, ksatriya and vaisya) or
conventionally as a “person born of an intercaste marriage.”
3. Pürva pakña – objections
This refers to the opponent’s viewpoint, ascertaining the meaning etymologically as a ‘chariot-maker’
belonging to one of the three varnas.
4. Uttara – reply to objections
This refers to the arguments pointing out the fallacies of the opponent’s viewpoint. One principal
argument is that the conventional meaning is stronger than the etymological meaning since the former
is at once perceived, while the latter is derived from its constituent members. This being so, the
conventional meaning overrides the etymological meaning.
5. Nirëaya – conclusion
This ascertains that the conventional meaning of rathakära is intended in the mantra. Thus, the Vedic
mantra under discussion enjoins the sacred fire to a person born of an intercaste marriage.

Çréla Prabhupäda practically explains the usage of Païcäìga nyäya in Sri Caitanya-
Caritamrita:

Every theme must necessarily be explained with reference to pratijïä, or a solemn declaration of
the purpose of the treatise. The solemn declaration given in the beginning of the Vedänta-sütra is
athäto brahma jijïäsä, which indicates that this book was written with the solemn declaration to
inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be
given in terms of various facts (udäharaëa), the theme must gradually be brought nearer for

9
 understanding (upanaya), and finally it must be supported by authoritative quotations from the
Vedic çästras (nigamana). [(CC Adi 7.106 purport]

Various types of Nigamana or Saìgati

Nigamana or saìgati means agreement with the principal proposition of the work/scripture by
the other parts of the work/sastra, and the connection between the various sections. In other
words, Saìgati or consistency shows that there is no conflict in what proceeds and what
follows.

Saìgati is of three sorts:

1. Consistency within the work is called Sastra-saìgati

2. Consistency within the section is called Äòhyäya-saìgati
3. Consistency within the sub-section is called Päda-saìgati

For example, as stated by Çréla Prabhupäda, Brahman is the main theme of Vedänta-sütra.
Therefore, an interpretation of any passage, in order to fulfill the condition of Çästra-saìgati,
must not go away from the subject matter of Brahman. Secondarily, each Äòhyäya (section)
has a particular topic of its own and a passage must be interpreted consistently with the topic
of that Äòhyäya. Similarly, there must be consistency within the points of the sub-sections—
Päda saìgati.

Besides these three saìgatis, there must be a logical relationship between the Adhikaraëas
themselves. One Adhikaraëa leads to another through some particular association of ideas.
In a Päda, there are many Adhikaraëas and they are not put together haphazardly. The
saìgati, which binds one Adhikaraëa with another, is of six sorts:

1. Äkñepa or objection
2. Dåñöänta or illustration
3. Pratidåñöänta or counter-illustration
4. Prasaìga or incidental illustration
5. Utpatti or introduction
6. Apaväda or exception

Connection Between Vastu-Trayé, Nyäyas and Anubandha-Catuñöaya

As established by Çré Caitanya Mahäprabhu, Vedic knowledge fundamentally consists of three
subjects (vastu-trayé): Sambandha (relationship), Abhidheya (process), and Prayojana (goal).
Thus, according to this teaching, Païcäìga nyäya should also be categorized according to this
principle.

Nyäya

v Sambandha
10
 Ø Viñayä – thesis or pratijïä
Ø Saàçaya – doubt or hetu reasons

v Abhidheya
Ø Pürva pakña – antithesis / prima faci or udäharaëa or examples
Ø Uttaram – alternate viewpoint or upanaya or further explanations

v Prayojana
Ø Nirëaya – synthesis / correct conclusion or siddhänta / nigamana; supporting quotations from
scriptures

Anubandha-catuñöaya

v Sambandha
Ø Sambandha - connection between the book and its subject
Ø Adhikäré - qualifications of the person who may study of the book

v Abhideya
Ø Viñayä – the subject

v Prayojana
Ø Prayojana - what the reader will gain by reading the book and following the path it prescribes

11