Go to Vanipedia | Go to Vanisource | Go to Vanimedia


Vaniquotes - the compiled essence of Vedic knowledge


Nyaya (Letters): Difference between revisions

(Created page with '<div id="compilation"> <div id="facts"> {{terms|"Nyaya"}} {{notes|}} {{compiler|Visnu Murti}} {{complete|}} {{goal|999}} {{first|27Jun12}} {{last|27Jun12}} {{totals_by_section|BG…')
 
(Vanibot #0019: LinkReviser - Revised links and redirected them to the de facto address when redirect exists)
 
Line 3: Line 3:
{{terms|"Nyaya"}}
{{terms|"Nyaya"}}
{{notes|}}
{{notes|}}
{{compiler|Visnu Murti}}
{{compiler|Visnu Murti|RupaManjari}}
{{complete|}}
{{complete|ALL}}
{{goal|999}}
{{first|27Jun12}}
{{first|27Jun12}}
{{last|27Jun12}}
{{last|26Jul12}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=0|Let=0}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=0|Let=4}}
{{total|0}}
{{total|4}}
{{toc right}}
{{toc right}}
[[Category:Nyaya|1]]
[[Category:Nyaya|1]]
[[Category:Compilations from Letters]]
[[Category:Compilations from Letters]]
</div></div>
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
</div>
<div id="LettertoMrBaileyAllahabad2October1951_0" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="12" link="Letter to Mr. Bailey -- Allahabad 2 October, 1951" link_text="Letter to Mr. Bailey -- Allahabad 2 October, 1951">
<span class="link">[[Vanisource:Letter to Mr. Bailey -- Allahabad 2 October, 1951|Letter to Mr. Bailey -- Allahabad 2 October, 1951]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I am in due receipt of your letter No. AR-2732 of the 26th ultimo, and I am very glad to note your frankness to admit that you cannot go so far at present to disseminate the basic principles of Indian philosophies.</p>
<p>Indian philosophies mean generally the Sada Darsana or the six different schools of philosophers namely, 1. the Mimamsa, 2. Sankhya, 3. Nyaya, 4. Mayavada, 5. Patanjal and 6. the Vedanta.</p>
<p>The last named Vedanta Darsana was compiled by Sri Vyasa after a thorough refutation of all other five Darsanas and therefore Vedanta is accepted by all Indian scholars and no body is recognized as bona fide who has no interpretation of this Vedanta Darsana.</p>
</div>
</div>
<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
</div>
<div id="LettertoPradyumnaLosAngeles5April1970_0" class="quote" parent="1970_Correspondence" book="Let" index="217" link="Letter to Pradyumna -- Los Angeles 5 April, 1970" link_text="Letter to Pradyumna -- Los Angeles 5 April, 1970">
<span class="link">[[Vanisource:Letter to Pradyumna -- Los Angeles 5 April, 1970|Letter to Pradyumna -- Los Angeles 5 April, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In India, those who are Sanskrit scholars studied in the beginning, from 5 to 15 years—that is for ten years continually—and they study grammar thoroughly. When one is expert in grammatical rulings and formation—that is to say: sabda, dhatu, sandhi, samasa, prakaran, vidhan, pratyaya, adhikarana—after this they study nyaya. In this way, when one is expert in 10 to 12 years, that is by the age of the 17th year, a student becomes very much expert and any departmental knowledge he can master in 1 to 2 years. But you need not become such a scholar. You require simply to understand Sastras Bhagavad-gita, Srimad-Bhagavatam, etc. and chant Hare Krsna Mantra as much as possible. The thing is if you give more stress on scholarly line, other devotees will try to imitate you. Already your wife has express such intention, and as soon as we try to be scholars, our devotional line will be slackened. These points are to be kept in view always.</p>
</div>
</div>
<div id="1974_Correspondence" class="sub_section" sec_index="9" parent="Correspondence" text="1974 Correspondence"><h3>1974 Correspondence</h3>
</div>
<div id="LettertoVSRChakravartiBombay22November1974_0" class="quote" parent="1974_Correspondence" book="Let" index="598" link="Letter to V. S. R. Chakravarti -- Bombay 22 November, 1974" link_text="Letter to V. S. R. Chakravarti -- Bombay 22 November, 1974">
<span class="link">[[Vanisource:Letter to V. S. R. Chakravarti -- Bombay 22 November, 1974|Letter to V. S. R. Chakravarti -- Bombay 22 November, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is almost similar to Visistadvaita vada. Vaisnava philosophy is now being pushed on all over the world under the Hare Krishna movement, and we feel Sripada Ramanuja a great support for the Vaisnava philosophical understanding. It is like a combination of nyaya sruti and smrti prasthans. The Bhagavad-gita supports the Vedanta Sutra brahma-sutra-padais caiva/ hetumadbhir viniscitaih ([[Vanisource:BG 13.5 (1972)|BG 13.5]]).</p>
<p>To the jiva brahma identification is one part of acintya-bheda bheda-tattva. As spirit soul or identical brahma, or jiva brahma is identical with the Supreme Brahma or the param brahma. In this sense jiva soul is avheda or non-different from the param brahma. But on account of the param brahma being the supreme, the biggest, the identical brahma or jiva brahma being very minute, it is different from the param brahma.</p>
</div>
</div>
<div id="1975_Correspondence" class="sub_section" sec_index="10" parent="Correspondence" text="1975 Correspondence"><h3>1975 Correspondence</h3>
</div>
<div id="LettertoSatsvarupaJohannesburg21October1975_0" class="quote" parent="1975_Correspondence" book="Let" index="614" link="Letter to Satsvarupa -- Johannesburg 21 October, 1975" link_text="Letter to Satsvarupa -- Johannesburg 21 October, 1975">
<span class="link">[[Vanisource:Letter to Satsvarupa -- Johannesburg 21 October, 1975|Letter to Satsvarupa -- Johannesburg 21 October, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We don't use a combination of logic and authority, we use authority. Logic we use to convince someone who doesn't accept the authority. The basic principle is authority. Vedas say that cowdung is pure and we accept it. There is no logic, but when we practically use it we see that it is correct. The logic of using analogy is called in the sastra "sakha candra nyaya." It is easier to focus on the moon through the branches of a tree. The moon is great distance away, and you say that it is just through the branches. So you can focus more easily on the moon because 2 points joined make a straight line. So focusing on the nearby object helps us to focus on the far-away object. This is the use of analogy.</p>
</div>
</div>
</div>

Latest revision as of 17:28, 18 May 2018

Correspondence

1947 to 1965 Correspondence

Letter to Mr. Bailey -- Allahabad 2 October, 1951:

I am in due receipt of your letter No. AR-2732 of the 26th ultimo, and I am very glad to note your frankness to admit that you cannot go so far at present to disseminate the basic principles of Indian philosophies.

Indian philosophies mean generally the Sada Darsana or the six different schools of philosophers namely, 1. the Mimamsa, 2. Sankhya, 3. Nyaya, 4. Mayavada, 5. Patanjal and 6. the Vedanta.

The last named Vedanta Darsana was compiled by Sri Vyasa after a thorough refutation of all other five Darsanas and therefore Vedanta is accepted by all Indian scholars and no body is recognized as bona fide who has no interpretation of this Vedanta Darsana.

1970 Correspondence

Letter to Pradyumna -- Los Angeles 5 April, 1970:

In India, those who are Sanskrit scholars studied in the beginning, from 5 to 15 years—that is for ten years continually—and they study grammar thoroughly. When one is expert in grammatical rulings and formation—that is to say: sabda, dhatu, sandhi, samasa, prakaran, vidhan, pratyaya, adhikarana—after this they study nyaya. In this way, when one is expert in 10 to 12 years, that is by the age of the 17th year, a student becomes very much expert and any departmental knowledge he can master in 1 to 2 years. But you need not become such a scholar. You require simply to understand Sastras Bhagavad-gita, Srimad-Bhagavatam, etc. and chant Hare Krsna Mantra as much as possible. The thing is if you give more stress on scholarly line, other devotees will try to imitate you. Already your wife has express such intention, and as soon as we try to be scholars, our devotional line will be slackened. These points are to be kept in view always.

1974 Correspondence

Letter to V. S. R. Chakravarti -- Bombay 22 November, 1974:

This is almost similar to Visistadvaita vada. Vaisnava philosophy is now being pushed on all over the world under the Hare Krishna movement, and we feel Sripada Ramanuja a great support for the Vaisnava philosophical understanding. It is like a combination of nyaya sruti and smrti prasthans. The Bhagavad-gita supports the Vedanta Sutra brahma-sutra-padais caiva/ hetumadbhir viniscitaih (BG 13.5).

To the jiva brahma identification is one part of acintya-bheda bheda-tattva. As spirit soul or identical brahma, or jiva brahma is identical with the Supreme Brahma or the param brahma. In this sense jiva soul is avheda or non-different from the param brahma. But on account of the param brahma being the supreme, the biggest, the identical brahma or jiva brahma being very minute, it is different from the param brahma.

1975 Correspondence

Letter to Satsvarupa -- Johannesburg 21 October, 1975:

We don't use a combination of logic and authority, we use authority. Logic we use to convince someone who doesn't accept the authority. The basic principle is authority. Vedas say that cowdung is pure and we accept it. There is no logic, but when we practically use it we see that it is correct. The logic of using analogy is called in the sastra "sakha candra nyaya." It is easier to focus on the moon through the branches of a tree. The moon is great distance away, and you say that it is just through the branches. So you can focus more easily on the moon because 2 points joined make a straight line. So focusing on the nearby object helps us to focus on the far-away object. This is the use of analogy.