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Collection: Part 11 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 11
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0:02–0:38दिखष, वाल्स कोगिषन प्रदुश दिखष विन आस, सच्छ अस इक्षष अप्ष्मट तु अबज्ध, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्
0:38–0:44order, birth causes suffering, action causes birth, defects cause action, and the fundamental
0:44–0:51cause of the defects is false cognition. Only when this chain is broken is apavarga or liberation
0:51–0:57attained. If false cognition is the root of all suffering, its sole remedy is knowledge
0:57–1:03of reality, true cognition. According to Nyaya, when the true nature of the self,
1:03–1:09body, and material world is known, delusion disappears. The cycle is reversed as follows.
1:11–1:17Knowledge of reality destroys false cognition. When false cognition is destroyed,
1:17–1:24defects such as attachment and aversion cease. When the defect sees, erroneous activity no
1:24–1:32longer occurs. When action ceases, rebirth no longer occurs. When there is no birth,
1:32–1:36All suffering comes completely to an end in Apavarga or liberation.
1:38–1:43This is the principle reason Nyaya places such emphasis upon the means of knowledge, reasoning,
1:43–1:49and doctrine. Without correctly employing perception, inference, comparison, and verbal
1:49–1:56testimony, knowledge of reality cannot be attained. Having understood the perspectives of Nyaya,
1:56–2:01with its reasoning and inference, and Kravaka, with perception alone, which is more practical
2:01–2:05for making decisions in daily life, and why?
2:05–2:11Nyaya philosophy is far more practical for decisions in everyday life.
2:11–2:15The Carvaka doctrine that accepts perception alone may sound strict and rational, but it
2:15–2:18would make life impossible.
2:18–2:23If we accepted only what we directly see, we would have to reject science, history,
2:23–2:26and every plan concerning the future.
2:26–2:30Nyaya allows the use of inference and the testimony of experts, enabling us to proceed
2:30–2:33safely through life.
2:33–2:36Consider a modern example.
2:36–2:40Suppose a person wants to buy a new mobile phone.
2:40–2:45Seeing the phone's screen and design in the shop is perception.
2:45–2:49Considering its battery capacity and processor and concluding that it will function well
2:49–2:53throughout the day is inference.
2:53–2:59Watching a technology expert's video or review on the internet is verbal testimony.
2:59–3:03If a person buys a phone merely from its external shine and appearance without inferring the
3:03–3:08capacity of its processor or battery and without consulting any expert review, would that be
3:08–3:11a sound decision?
3:11–3:15Experience shows that decisions of this kind require not only perception but inference
3:15–3:18and testimony as well.
3:18–3:23Their indispensable demonstrates how relevant and practical the sage godama's Nyaya philosophy
3:23–3:26remains in the modern age.
3:26–3:31Without inference and verbal testimony, decisions concerning the future, unseen matters, and
3:31–3:34expert knowledge remain incomplete.
3:34–3:39Correct use of the means of knowledge produces knowledge of reality, removes false cognition,
3:39–3:42and weakens the root cause of suffering.
3:42–3:47In Nyaaya, whether a cognition is valid or erroneous is determined on the basis of the
3:47–3:52capacity for successful activity, practical success.
3:52–3:58In simple terms, a cognition is treated as true when it succeeds in practice.
3:58–4:04If it directs us toward the correct action and fulfills our purpose, it is valid cognition.
4:04–4:10If it disappoints us or fails to fulfill the purpose, it is invalid cognition or error.
4:10–4:15For example, suppose water appears to be lying on a village road at a distance.
4:15–4:18A person goes there.
4:18–4:23If water is actually found and can be touched, the activity succeeds and the cognition is
4:23–4:24valid.
4:24–4:29If on arriving, one discovers only sunlight glittering like a mirage and dust blowing
4:29–4:34there, the activity fails and the cognition is an illusion.
4:34–4:38If a rope lying on the road in darkness is mistaken for a snake, how can Nyaya's doctrine
4:38–4:45of practical success be used to test whether the cognition is true or merely an illusion?
4:45–4:52In Tynaya, one must perform an action based upon the cognition in order to test its validity.
4:52–4:56If one merely flees in fear after taking the rope to be a snake, the illusion remains in
4:56–4:58the mind.
4:58–5:04Through the capacity for successful activity, it may be tested as follows.
5:04–5:07Approach it with a torch or stick.
5:07–5:12If it hisses or moves like a snake, the cognition was true.
5:12–5:16If it remains motionless in the light and can be lifted and used to tie something, the actual
5:16–5:21function of a rope, it is established that it is not a snake but merely a rope.
5:21–5:25The first cognition was therefore an illusion.
5:25–5:32The success or failure of action has thus established the truth or falsity of the cognition.
5:32–5:37In social media and news, mistaking invalid cognition for truth has become extremely common
5:37–5:39today.
5:39–5:45In fake news, a deep fake image or video, or a sensational claim appears on social media,
5:45–5:50people often accepted as true and immediately shared without practical verification, fact-checking,
5:50–5:53or tracing the original source.
5:53–5:58From the standpoint of Nyaya, people here mistake the statement of an unreliable person
5:58–6:03or unknown website for trustworthy testimony and believe it without examination.
6:03–6:07This is like raising an alarm after mistaking a rope for a snake in darkness without
6:07–6:13first switching on a torch. During the COVID-19 pandemic, many misleading
6:13–6:17messages circulated on WhatsApp and social media claiming that eating the leaves of a
6:17–6:24particular tree or drinking a particular decoction would cure the illness immediately.
6:24–6:28Many people accepted these statements as true without consulting a physician, that is,
6:28–6:33without trustworthy testimony or examining scientific evidence, that is, without testing
6:33–6:38practical efficacy. Only when they followed the advice and obtained no benefit did the
6:38–6:42practical failure reveal that the cognition was not true but merely an illusion.
6:44–6:49Nyaya teaches an important lesson here, a statement does not become true merely because
6:49–6:55many people repeat or share it. Evidence and practical verification are indispensable to truth.
6:57–7:00Nyaya's five-membered argument, called the inference with five members,
7:00–7:04is a very clear method of establishing a proposition logically.
7:06–7:13Let us understand it through the famous example of the mountain, fire, and smoke. Proposition,
7:13–7:22the claim to be established. Example, there is fire on that mountain. Reason, the ground for
7:22–7:32accepting the claim. Example, because smoke is rising there. Universal rule with example,
7:32–7:35a rule applying everywhere together with a familiar instance.
7:37–7:41Example, wherever there is smoke, there is fire, as in a kitchen.
7:43–7:47Application, applying the rule to the present case of the mountain.
7:49–7:52Example, this mountain too is smoky like the kitchen.
7:54–7:57Conclusion, the final establishment of the claim.
7:59–8:03Example, therefore, it is established that there is fire on that mountain.
8:03–8:09These five members are not confined to philosophy, they provide a strong basis for reasoning in
8:09–8:13modern science and legal procedure as well.
8:13–8:17Now consider an exercise.
8:17–8:21Suppose the following new claim is made.
8:21–8:23Proposition, Rama is ill.
8:23–8:28Reason, because his body is very hot, he has a fever.
8:28–8:343. Universal rule with example, wherever a person's body is abnormally hot, some illness
8:34–8:40is present, as in a patient admitted to hospital with fever.
8:40–8:45Application, this rule applies to Rama because, like the hospital patient, Rama's body is
8:45–8:48abnormally hot.
8:48–8:54Conclusion, therefore, it is established that Rama is ill.
8:54–8:59Notice that the final member, the conclusion, returns to and establishes the first member,
8:59–9:00the proposition.
9:00–9:08Nyaya's five-membered argument can remove confusion and present any matter with logical clarity.
9:08–9:11The Buddha described four noble truths in his teaching.
9:11–9:161. Suffering, suffering is found throughout the world.
9:16–9:232. The origin of suffering, suffering has a cause, principally craving, desire, or attachment.
9:23–9:293. The cessation of suffering, suffering can come to an end, a condition called nirva.
9:29–9:354. The path to the cessation of suffering, there is a definite path to freedom from suffering,
9:35–9:37the Noble Eightfold Path.
9:37–9:42Nyaya 2 Titta Zapa Varga, Release from Suffering
9:42–9:47In this view, false cognition is the root cause of suffering, false cognition produces
9:47–9:53defects, defects produce action, and action perpetuates the cycle of suffering.
9:53–9:57A question for comparative study now arises.
9:57–10:02Most philosophy says that craving is the cause of suffering, whereas Nya says that ignorance
10:02–10:06or false cognition is its cause.
10:06–10:12Suppose a person sees an advertisement for a new and very expensive mobile phone.
10:12–10:15Ignorance or false cognition, the person comes to believe mistakenly that possessing
10:15–10:20the phone will bring permanent happiness or greatly enhance social prestige.
10:20–10:26This is Nya's false cognition, because pleasure from material objects is never permanent.
10:26–10:31or craving, because of this false belief, an intense desire or attachment arises to obtain
10:31–10:37the phone at any cost. This is the Buddhist concept of craving.
10:37–10:43It is clear that ignorance or erroneous understanding has produced the mistaken desire. At this
10:43–10:49point, the two philosophies converge. When the person borrows money to buy the
10:49–10:55phone and it breaks, ignorance and craving together become direct suffering. The sequence
10:55–10:58may be understood as follows.
10:58–11:03Action driven by ignorance and intense desire, the person goes beyond personal means and takes
11:03–11:05a loan.
11:05–11:09According to Nyaya, this is action motivated by false cognition.
11:09–11:16Result, every material object, such as a phone, is perishable and it eventually breaks.
11:16–11:21Suffering, when the phone breaks, the momentary pleasure ends, while the stress of repaying
11:21–11:25the loan and grief over losing the phone remain.
11:25–11:30The cycle therefore operates as follows, ignorance or false thought desire or attachment action,
11:30–11:35such as borrowing suffering in the forms of grief and stress.
11:35–11:38Both Buddhist and Naya philosophy hold that ignorance and attachment toward material
11:38–11:42objects are fundamental sources of suffering.
11:42–11:47The sequence in the cycle of suffering is false cognition, desire, action, and
11:47–11:49suffering.
11:49–11:54Each philosophy has its own path for breaking this cycle.
11:54–11:59Buddhist philosophy in Nirva, through the Noble A-fold Path, the Buddha principally teaches
11:59–12:03the control and extinction of desire or craving.
12:03–12:08Nyaaya philosophy in Apavarga or Liberation, Nyaaya holds that knowledge of reality, acquired
12:08–12:13through the correct use of the means of knowledge, destroys ignorance.
12:13–12:18The goal of both philosophies is complete release from suffering, after which the living
12:18–12:24being need not be born again. Their central emphasis in attaining this goal, however,
12:24–12:28differs. The two systems, Nyaya and Buddhism emphasize
12:28–12:33different links in the chain as the point at which it should be broken.
12:33–12:39Ignorance or false cognition, Nyaya holds that if the desire or craving, Buddhist philosophy
12:39–12:44holds that desire is the principal fuel, and controlling it is the most practical
12:44–12:50and direct remedy. For bringing genuine peace and transformation into life, removing ignorance
12:50–12:54through knowledge of reality and controlling desire through the restraint of craving are
12:54–13:01deeply interconnected. When both philosophical traditions, Naya and Buddhism, are considered,
13:01–13:07each appears incomplete without the other. Removing ignorance, the Naya approach, as
13:07–13:12long as the true nature of objects, the world, and oneself is not understood, false cognition
13:12–13:17persists and happiness continues to be sought in the wrong things. When true knowledge of reality
13:17–13:23is attained, delusion ends of itself. Controlling desire, the Buddhist approach,
13:23–13:28when delusion disappears, the intense craving produced by ignorance is automatically restrained.
13:30–13:33Which of the two should be chosen depends upon the individual.
13:35–13:41The two paths strengthen each other. The path of knowledge in Nyaya, first remove erroneous
13:41–13:45thought and delusion so that things are seen as they truly are in desire then ceases of itself.
13:47–13:52The path of discipline in Buddhism, first control desire and habit so that the mind
13:52–13:55becomes steady in truth can then be understood more easily.
13:56–14:02Consider a practical example. Suppose someone wants to stop wasting unnecessary time on a
14:02–14:08mobile phone, which would be more effective in bringing about the change, first restricting
14:08–14:12the habit by controlling desire, or first understanding where and why the time is being
14:12–14:16lost and thereby removing ignorance.
14:16–14:22The two methods have distinct importance and operate differently in practice.
14:22–14:27Understanding first removing ignorance, examining where one's time is going, for example by
14:27–14:31checking screen time, reveals the actual problem.
14:31–14:37This resembles Nya as knowledge of reality, which removes delusion.
14:37–14:42First, controlling desire, installing an app blocker or turning off notifications resembles
14:42–14:46the Buddhist restraint of craving, which immediately checks the activity.
14:47–14:52A change imposed by forcefully restraining desire without understanding its cause is often not
14:52–14:58permanent. Suppressed desire and mental strain may cause the old habit to return.
14:59–15:04This is like cutting only the upper branches of a tree while leaving the root ignorance
15:04–15:09untouched beneath the soil. As long as the root remains, the tree grows again.
15:11–15:16Nyaya and Buddhist philosophy agree that a more lasting solution comes from inner understanding
15:16–15:22rather than from external restraint alone. Taking the analysis further, which should receive first
15:22–15:28priority when a person seeks to change a daily habit, identifying the cause and removing ignorance,
15:28–15:33or controlling desire through restraint? Practical life shows that most people first
15:33–15:38restrained desire for immediate relief, but identifying the cause and removing ignorance
15:38–15:45becomes indispensable for permanent change. Thus, when abandoning a bad habit, first recognizing
15:45–15:52its root cause helps eliminate it at the root. From one's own experience, what seems to be the
15:52–15:57first effective step in adopting a new habit or abandoning an old one, awareness of the cause,
15:57–16:03or discipline that restrains desire? Both steps play an important role at their proper time
16:03–16:05in daily life.
16:05–16:11Awareness of the cause, discovering the root cause of a problem provides a long-term solution
16:11–16:15because the root itself is cleared away.
16:15–16:20Discipline or restraint of desire, when a situation is urgent, as when temptation suddenly
16:20–16:24arises, discipline offers immediate protection.
16:24–16:29In practice, people often begin with discipline in an emergency, but awareness of the cause
16:29–16:33is indispensable for making the change permanent.
16:33–16:38Suppose a person must abandon a serious habit such as addiction or excessive use of social
16:38–16:40media.
16:40–16:44Should the person begin with discipline and later move toward awareness, or first cultivate
16:44–16:48awareness and then apply discipline?
16:48–16:52Both approaches have distinct uses in the case of serious habits such as addiction
16:52–16:56or excessive social media use.
16:56–17:01First, immediate control. When the condition is severe and dangerous, immediate restraint
17:01–17:06is necessary to halt physical or psychological harm.
17:06–17:11Awareness first, deep understanding, in serious habits, however, discipline alone is unlikely
17:11–17:17to endure unless the person identifies the root cause of… In practice, one generally
17:17–17:21begins with discipline as an emergency measure, but awareness of the cause must immediately
17:21–17:25be added to make the change permanent.
17:25–17:30When discipline breaks down, it may immediately be understood as weak control over desire,
17:30–17:34since at that moment the person fails to resist temptation.
17:34–17:39Behind the weakness, however, lies deeper ignorance, failure to understand the mental
17:39–17:44state or trigger pushing the person toward the temptation.
17:44–17:48Considering both aspects, when someone breaks discipline, what is more necessary in that
17:48–17:55immediate moment, restraint of desire, or understanding the root cause through awareness?
17:55–17:59When temptation is intense, restraint operates like a break that immediately checks it and
17:59–18:02prevents immediate harm.
18:02–18:07But if the person merely restrains the act without understanding the underlying cause,
18:07–18:10mental pressure toward the habit persists.
18:10–18:14Restraint therefore gives immediate protection, whereas awareness eliminates the habit at
18:14–18:17its root.
18:17–18:22Can a serious habit be abandoned permanently through restraint alone, or is awareness necessarily
18:22–18:24required?
18:24–18:30It is generally not possible to abandon a serious habit permanently through restraint or discipline
18:30–18:32alone.
18:32–18:35Restraint acts as an immediate shield, but awareness, a profound understanding of the
18:35–18:39cause, destroys the true root.
18:39–18:43Until the mental trigger or ignorance is understood, the person will return to the
18:43–18:47old habit as soon as restraint weakens.
18:47–18:54The first practical step for developing such awareness of causes in daily life is self-observation.
18:54–18:59This arises when, at the very moment a habit or reaction occurs, a person observes without
18:59–19:04immediately suppressing it and identifies the principal thought or circumstance that triggers
19:04–19:05it.
19:05–19:10For example, before picking up the phone without any necessary task, one recognizes whether
19:10–19:15the true cause is boredom, loneliness, or stress.
19:15–19:19In practice, beginning self-observation by writing somewhere, for example in a diary
19:19–19:23or notepad, often brings greater clarity.
19:23–19:30Writing, when a habit is recorded on paper, it becomes concrete data that makes the situation clearly visible.
19:31–19:40Mental reflection, this requires no external instrument and may be done easily, but distraction often prevents it from remaining stable for long.
19:41–19:44Both methods can be effective according to convenience.
19:45–19:51The principal purpose is not use of a particular instrument but regular attention to one's thoughts.
19:51–20:04Moving to practical application, when a person first sits down to record a small habit such as unnecessarily checking the phone, which two principal details such as time and mental state should be included in the note.
20:04–20:11When recording a habit for the first time, the following two details should principally be written.
20:11–20:21Time and context record the time of day and the particular circumstance in which the habit occurs most often, for example, while sitting idle or during stress.
20:21–20:29Mental state record the actual condition of mind at that moment, such as boredom, loneliness, or mental fatigue.
20:29–20:35Together these two details bring the habits trigger clearly into view.
20:35–20:42A step-by-step analysis based upon both pieces of information is necessary to reach the habit's root cause.
20:43–20:50After recording the time and mental state, one should analyze them by repeatedly asking why and identifying patterns.
20:51–21:03For example, if repeated entries show that the phone is checked most often during boredom or loneliness, the data reveal that the problem is connected not merely with using the phone but with the underlying mental emptiness.
21:03–21:14Once the mental state has been identified as the principal trigger, what further question should the person ask in order to reach the root ignorance underlying the habit?
21:14–21:24After identifying a mental state such as border more loneliness, one must determine what one actually expects from the object at that moment in order to reach the false cognition or ignorance.
21:24–21:27The person should therefore ask.
21:27–21:35Testing the delusion, am I under the illusion that looking at this phone will permanently fill my emptiness or loneliness?
21:35–21:40To test this, attention should be given to the aftermath of using the object.
21:40–21:44After finishing with the phone, one should ask.
21:44–21:54Testing permanence, did my boredom or loneliness truly disappear permanently, or did the emptiness return even more forcefully as soon as I put the phone down?
21:54–22:01Once the truth has been tested in this way, the layers of delusion or ignorance gradually begin to open.
22:01–22:09When a person sees that the material object is not fulfilling the underlying mental need, controlling the desire or craving for it becomes easier.
22:09–22:18Because the mind no longer believes that this thing will satisfy me, relinquishing the temptation ceases to be an intense struggle.
22:18–22:24The effective truth, when delusion is removed, craving automatically weakens.
22:24–22:32Ease of restraint, forceful suppression is no longer required, control arises naturally from understanding.
22:32–22:41When awareness and restraint completely cut the roots of ignorance and craving, the final condition is called liberation in Nya and Nerva in Buddhism.
22:41–22:47The principal characteristics of the final condition are as follows.
22:47–22:52Liberation in Nyaaya, the Self is permanently freed from every form of suffering and from
22:52–22:55the cycle of birth and death.
22:55–23:01Nerva in Buddhism, the fires of craving, attachment and aversion are completely extinguished,
23:01–23:04after which supreme peace is attained.
23:04–23:08The final goal of both philosophies is to eradicate the suffering connected with the
23:08–23:12chain of ignorance and desire.
23:12–23:16Considering the entire journey, which foundation appears most necessary for breaking the
23:16–23:21cycle permanently, external restraint or inner awareness, the understanding of truth.
23:22–23:26The entire journey makes clear that inner awareness, the understanding of truth,
23:26–23:30is the fundamental basis that eliminates the problem at its root,
23:30–23:34while external restraint functions as an immediate protective shield.
23:35–23:36The two complement each other.
23:38–23:42Now that a person has understood both aspects, what should one think?
23:42–23:46Once awareness, the apprehension of truth has arisen, does restraint come automatically,
23:46–23:51or must discipline still be practiced separately in daily life even when awareness is present?
23:53–23:58Even after awareness has arisen, discipline, continued practice is still separately required
23:58–24:05in daily life. Awareness, or apprehension of truth, enables us to distinguish right from
24:05–24:11wrong and shows us the correct direction in which to proceed. Discipline, or continuous
24:11–24:16practice helps break deeply rooted physical and mental patterns formed over many years
24:16–24:22and establish new habits. For example, a person may fully understand that unnecessary phone
24:22–24:28use wastes time, this is awareness. Yet even after acquiring that knowledge, the person must
24:28–24:33repeatedly exercise discipline to stop the hand at the immediate moment of temptation,
24:33–24:40until the new mental disposition becomes stable. In practice, small steps or micro habits are
24:40–24:45considered more effective and lasting in changing habits.
24:45–24:52Strict rules, imposing a very large rule all at once places excessive pressure on willpower.
24:52–24:58This often produces mental fatigue after a few days, and the rule is then broken.
24:58–25:03Micro habits, these gradually establish a new pattern without a major mental struggle,
25:03–25:07allowing the mind to adopt it naturally and without resistance.
25:07–25:12When a person takes a small step, for example, keeping the phone away for only 5 minutes,
25:12–25:16the mind does not treat it as a great danger or a severe rule.
25:16–25:21A major change arouses resistance in the mind, a small step keeps that resistance quiet and
25:21–25:25prevents mental strain from increasing.
25:25–25:28To examine this more deeply, what should one think?
25:28–25:32Once the mind becomes comfortable with this small beginning, such as 5 minutes, how
25:32–25:36does that small success motivate the person to perceive further and gradually increase
25:36–25:41the duration. When a person succeeds in a small beginning,
25:41–25:47its psychological effect directly strengthens self-efficacy.
25:47–25:51Momentum of success, when the mind completes five minutes without a major struggle, it gains
25:51–25:57a psychological victory. This encourages the person to repeat the same act the next
25:57–26:01day. Reduction of fear and resistance, the fear
26:01–26:05I shall not be able to do so much all at once, disappears because the duration
26:05–26:10is small, such as 5 minutes, and the mind feels at ease.
26:10–26:14Having seen that small steps create momentum, what most helps a person maintain that small
26:14–26:18habit consistently throughout this process?
26:18–26:22The most effective way to maintain a small habit consistently is to attach it to an
26:22–26:27already established daily habit, a method known as habit stacking.
26:27–26:33Q, when a person connects a new small step, for example, keeping the phone away for 5
26:33–26:37with an old regular activity, such as immediately before going to sleep each night,
26:37–26:44the mind adopts it as an automatic routine. Karma and rebirth are profound philosophical
26:44–26:50subjects explaining how every act is connected with the cycle of life. Here we shall together
26:50–26:54understand how karma bears fruit and how the cycle of rebirth operates.
26:55–27:00According to Indian philosophy, every karma, whether thought, speech, or action,
27:00–27:06creates an energy called a saskra. These saskras compel the living being to take another
27:06–27:12birth until consciousness is completely liberated. From which aspect would one prefer to begin in
27:12–27:18order to understand this broad subject further? Choose one of the following options.
27:19–27:25Types of karma, the division into accumulated karma, fructifying karma, and current karma,
27:25–27:31sansita, prarabdha, and kriyama, and their effects upon our lives.
27:31–27:36The role of desire in craving, how mental impulses and attachment draw the living being back into
27:36–27:38the cycle of birth.
27:38–27:43The cycle of rebirth and consciousness, the transition of consciousness at death and the
27:43–27:45process by which the next birth is determined.

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दिखष, वाल्स कोगिषन प्रदुश दिखष विन आस, सच्छ अस इक्षष अप्ष्मट तु अबज्ध, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर्धिट, अविशन तुर् order, birth causes suffering, action causes birth, defects cause action, and the fundamental cause of the defects is false cognition. Only when this chain is broken is apavarga or liberation attained. If false cognition is the root of all suffering, its sole remedy is knowledge of reality, true cognition. According to Nyaya, when the true nature of the self, body, and material world is known, delusion disappears. The cycle is reversed as follows. Knowledge of reality destroys false cognition. When false cognition is destroyed, defects such as attachment and aversion cease. When the defect sees, erroneous activity no longer occurs. When action ceases, rebirth no longer occurs. When there is no birth, All suffering comes completely to an end in Apavarga or liberation. This is the principle reason Nyaya places such emphasis upon the means of knowledge, reasoning, and doctrine. Without correctly employing perception, inference, comparison, and verbal testimony, knowledge of reality cannot be attained. Having understood the perspectives of Nyaya, with its reasoning and inference, and Kravaka, with perception alone, which is more practical for making decisions in daily life, and why? Nyaya philosophy is far more practical for decisions in everyday life. The Carvaka doctrine that accepts perception alone may sound strict and rational, but it would make life impossible. If we accepted only what we directly see, we would have to reject science, history, and every plan concerning the future. Nyaya allows the use of inference and the testimony of experts, enabling us to proceed safely through life. Consider a modern example. Suppose a person wants to buy a new mobile phone. Seeing the phone's screen and design in the shop is perception. Considering its battery capacity and processor and concluding that it will function well throughout the day is inference. Watching a technology expert's video or review on the internet is verbal testimony. If a person buys a phone merely from its external shine and appearance without inferring the capacity of its processor or battery and without consulting any expert review, would that be a sound decision? Experience shows that decisions of this kind require not only perception but inference and testimony as well. Their indispensable demonstrates how relevant and practical the sage godama's Nyaya philosophy remains in the modern age. Without inference and verbal testimony, decisions concerning the future, unseen matters, and expert knowledge remain incomplete. Correct use of the means of knowledge produces knowledge of reality, removes false cognition, and weakens the root cause of suffering. In Nyaaya, whether a cognition is valid or erroneous is determined on the basis of the capacity for successful activity, practical success. In simple terms, a cognition is treated as true when it succeeds in practice. If it directs us toward the correct action and fulfills our purpose, it is valid cognition. If it disappoints us or fails to fulfill the purpose, it is invalid cognition or error. For example, suppose water appears to be lying on a village road at a distance. A person goes there. If water is actually found and can be touched, the activity succeeds and the cognition is valid. If on arriving, one discovers only sunlight glittering like a mirage and dust blowing there, the activity fails and the cognition is an illusion. If a rope lying on the road in darkness is mistaken for a snake, how can Nyaya's doctrine of practical success be used to test whether the cognition is true or merely an illusion? In Tynaya, one must perform an action based upon the cognition in order to test its validity. If one merely flees in fear after taking the rope to be a snake, the illusion remains in the mind. Through the capacity for successful activity, it may be tested as follows. Approach it with a torch or stick. If it hisses or moves like a snake, the cognition was true. If it remains motionless in the light and can be lifted and used to tie something, the actual function of a rope, it is established that it is not a snake but merely a rope. The first cognition was therefore an illusion. The success or failure of action has thus established the truth or falsity of the cognition. In social media and news, mistaking invalid cognition for truth has become extremely common today. In fake news, a deep fake image or video, or a sensational claim appears on social media, people often accepted as true and immediately shared without practical verification, fact-checking, or tracing the original source. From the standpoint of Nyaya, people here mistake the statement of an unreliable person or unknown website for trustworthy testimony and believe it without examination. This is like raising an alarm after mistaking a rope for a snake in darkness without first switching on a torch. During the COVID-19 pandemic, many misleading messages circulated on WhatsApp and social media claiming that eating the leaves of a particular tree or drinking a particular decoction would cure the illness immediately. Many people accepted these statements as true without consulting a physician, that is, without trustworthy testimony or examining scientific evidence, that is, without testing practical efficacy. Only when they followed the advice and obtained no benefit did the practical failure reveal that the cognition was not true but merely an illusion. Nyaya teaches an important lesson here, a statement does not become true merely because many people repeat or share it. Evidence and practical verification are indispensable to truth. Nyaya's five-membered argument, called the inference with five members, is a very clear method of establishing a proposition logically. Let us understand it through the famous example of the mountain, fire, and smoke. Proposition, the claim to be established. Example, there is fire on that mountain. Reason, the ground for accepting the claim. Example, because smoke is rising there. Universal rule with example, a rule applying everywhere together with a familiar instance. Example, wherever there is smoke, there is fire, as in a kitchen. Application, applying the rule to the present case of the mountain. Example, this mountain too is smoky like the kitchen. Conclusion, the final establishment of the claim. Example, therefore, it is established that there is fire on that mountain. These five members are not confined to philosophy, they provide a strong basis for reasoning in modern science and legal procedure as well. Now consider an exercise. Suppose the following new claim is made. Proposition, Rama is ill. Reason, because his body is very hot, he has a fever. 3. Universal rule with example, wherever a person's body is abnormally hot, some illness is present, as in a patient admitted to hospital with fever. Application, this rule applies to Rama because, like the hospital patient, Rama's body is abnormally hot. Conclusion, therefore, it is established that Rama is ill. Notice that the final member, the conclusion, returns to and establishes the first member, the proposition. Nyaya's five-membered argument can remove confusion and present any matter with logical clarity. The Buddha described four noble truths in his teaching. 1. Suffering, suffering is found throughout the world. 2. The origin of suffering, suffering has a cause, principally craving, desire, or attachment. 3. The cessation of suffering, suffering can come to an end, a condition called nirva. 4. The path to the cessation of suffering, there is a definite path to freedom from suffering, the Noble Eightfold Path. Nyaya 2 Titta Zapa Varga, Release from Suffering In this view, false cognition is the root cause of suffering, false cognition produces defects, defects produce action, and action perpetuates the cycle of suffering. A question for comparative study now arises. Most philosophy says that craving is the cause of suffering, whereas Nya says that ignorance or false cognition is its cause. Suppose a person sees an advertisement for a new and very expensive mobile phone. Ignorance or false cognition, the person comes to believe mistakenly that possessing the phone will bring permanent happiness or greatly enhance social prestige. This is Nya's false cognition, because pleasure from material objects is never permanent. or craving, because of this false belief, an intense desire or attachment arises to obtain the phone at any cost. This is the Buddhist concept of craving. It is clear that ignorance or erroneous understanding has produced the mistaken desire. At this point, the two philosophies converge. When the person borrows money to buy the phone and it breaks, ignorance and craving together become direct suffering. The sequence may be understood as follows. Action driven by ignorance and intense desire, the person goes beyond personal means and takes a loan. According to Nyaya, this is action motivated by false cognition. Result, every material object, such as a phone, is perishable and it eventually breaks. Suffering, when the phone breaks, the momentary pleasure ends, while the stress of repaying the loan and grief over losing the phone remain. The cycle therefore operates as follows, ignorance or false thought desire or attachment action, such as borrowing suffering in the forms of grief and stress. Both Buddhist and Naya philosophy hold that ignorance and attachment toward material objects are fundamental sources of suffering. The sequence in the cycle of suffering is false cognition, desire, action, and suffering. Each philosophy has its own path for breaking this cycle. Buddhist philosophy in Nirva, through the Noble A-fold Path, the Buddha principally teaches the control and extinction of desire or craving. Nyaaya philosophy in Apavarga or Liberation, Nyaaya holds that knowledge of reality, acquired through the correct use of the means of knowledge, destroys ignorance. The goal of both philosophies is complete release from suffering, after which the living being need not be born again. Their central emphasis in attaining this goal, however, differs. The two systems, Nyaya and Buddhism emphasize different links in the chain as the point at which it should be broken. Ignorance or false cognition, Nyaya holds that if the desire or craving, Buddhist philosophy holds that desire is the principal fuel, and controlling it is the most practical and direct remedy. For bringing genuine peace and transformation into life, removing ignorance through knowledge of reality and controlling desire through the restraint of craving are deeply interconnected. When both philosophical traditions, Naya and Buddhism, are considered, each appears incomplete without the other. Removing ignorance, the Naya approach, as long as the true nature of objects, the world, and oneself is not understood, false cognition persists and happiness continues to be sought in the wrong things. When true knowledge of reality is attained, delusion ends of itself. Controlling desire, the Buddhist approach, when delusion disappears, the intense craving produced by ignorance is automatically restrained. Which of the two should be chosen depends upon the individual. The two paths strengthen each other. The path of knowledge in Nyaya, first remove erroneous thought and delusion so that things are seen as they truly are in desire then ceases of itself. The path of discipline in Buddhism, first control desire and habit so that the mind becomes steady in truth can then be understood more easily. Consider a practical example. Suppose someone wants to stop wasting unnecessary time on a mobile phone, which would be more effective in bringing about the change, first restricting the habit by controlling desire, or first understanding where and why the time is being lost and thereby removing ignorance. The two methods have distinct importance and operate differently in practice. Understanding first removing ignorance, examining where one's time is going, for example by checking screen time, reveals the actual problem. This resembles Nya as knowledge of reality, which removes delusion. First, controlling desire, installing an app blocker or turning off notifications resembles the Buddhist restraint of craving, which immediately checks the activity. A change imposed by forcefully restraining desire without understanding its cause is often not permanent. Suppressed desire and mental strain may cause the old habit to return. This is like cutting only the upper branches of a tree while leaving the root ignorance untouched beneath the soil. As long as the root remains, the tree grows again. Nyaya and Buddhist philosophy agree that a more lasting solution comes from inner understanding rather than from external restraint alone. Taking the analysis further, which should receive first priority when a person seeks to change a daily habit, identifying the cause and removing ignorance, or controlling desire through restraint? Practical life shows that most people first restrained desire for immediate relief, but identifying the cause and removing ignorance becomes indispensable for permanent change. Thus, when abandoning a bad habit, first recognizing its root cause helps eliminate it at the root. From one's own experience, what seems to be the first effective step in adopting a new habit or abandoning an old one, awareness of the cause, or discipline that restrains desire? Both steps play an important role at their proper time in daily life. Awareness of the cause, discovering the root cause of a problem provides a long-term solution because the root itself is cleared away. Discipline or restraint of desire, when a situation is urgent, as when temptation suddenly arises, discipline offers immediate protection. In practice, people often begin with discipline in an emergency, but awareness of the cause is indispensable for making the change permanent. Suppose a person must abandon a serious habit such as addiction or excessive use of social media. Should the person begin with discipline and later move toward awareness, or first cultivate awareness and then apply discipline? Both approaches have distinct uses in the case of serious habits such as addiction or excessive social media use. First, immediate control. When the condition is severe and dangerous, immediate restraint is necessary to halt physical or psychological harm. Awareness first, deep understanding, in serious habits, however, discipline alone is unlikely to endure unless the person identifies the root cause of… In practice, one generally begins with discipline as an emergency measure, but awareness of the cause must immediately be added to make the change permanent. When discipline breaks down, it may immediately be understood as weak control over desire, since at that moment the person fails to resist temptation. Behind the weakness, however, lies deeper ignorance, failure to understand the mental state or trigger pushing the person toward the temptation. Considering both aspects, when someone breaks discipline, what is more necessary in that immediate moment, restraint of desire, or understanding the root cause through awareness? When temptation is intense, restraint operates like a break that immediately checks it and prevents immediate harm. But if the person merely restrains the act without understanding the underlying cause, mental pressure toward the habit persists. Restraint therefore gives immediate protection, whereas awareness eliminates the habit at its root. Can a serious habit be abandoned permanently through restraint alone, or is awareness necessarily required? It is generally not possible to abandon a serious habit permanently through restraint or discipline alone. Restraint acts as an immediate shield, but awareness, a profound understanding of the cause, destroys the true root. Until the mental trigger or ignorance is understood, the person will return to the old habit as soon as restraint weakens. The first practical step for developing such awareness of causes in daily life is self-observation. This arises when, at the very moment a habit or reaction occurs, a person observes without immediately suppressing it and identifies the principal thought or circumstance that triggers it. For example, before picking up the phone without any necessary task, one recognizes whether the true cause is boredom, loneliness, or stress. In practice, beginning self-observation by writing somewhere, for example in a diary or notepad, often brings greater clarity. Writing, when a habit is recorded on paper, it becomes concrete data that makes the situation clearly visible. Mental reflection, this requires no external instrument and may be done easily, but distraction often prevents it from remaining stable for long. Both methods can be effective according to convenience. The principal purpose is not use of a particular instrument but regular attention to one's thoughts. Moving to practical application, when a person first sits down to record a small habit such as unnecessarily checking the phone, which two principal details such as time and mental state should be included in the note. When recording a habit for the first time, the following two details should principally be written. Time and context record the time of day and the particular circumstance in which the habit occurs most often, for example, while sitting idle or during stress. Mental state record the actual condition of mind at that moment, such as boredom, loneliness, or mental fatigue. Together these two details bring the habits trigger clearly into view. A step-by-step analysis based upon both pieces of information is necessary to reach the habit's root cause. After recording the time and mental state, one should analyze them by repeatedly asking why and identifying patterns. For example, if repeated entries show that the phone is checked most often during boredom or loneliness, the data reveal that the problem is connected not merely with using the phone but with the underlying mental emptiness. Once the mental state has been identified as the principal trigger, what further question should the person ask in order to reach the root ignorance underlying the habit? After identifying a mental state such as border more loneliness, one must determine what one actually expects from the object at that moment in order to reach the false cognition or ignorance. The person should therefore ask. Testing the delusion, am I under the illusion that looking at this phone will permanently fill my emptiness or loneliness? To test this, attention should be given to the aftermath of using the object. After finishing with the phone, one should ask. Testing permanence, did my boredom or loneliness truly disappear permanently, or did the emptiness return even more forcefully as soon as I put the phone down? Once the truth has been tested in this way, the layers of delusion or ignorance gradually begin to open. When a person sees that the material object is not fulfilling the underlying mental need, controlling the desire or craving for it becomes easier. Because the mind no longer believes that this thing will satisfy me, relinquishing the temptation ceases to be an intense struggle. The effective truth, when delusion is removed, craving automatically weakens. Ease of restraint, forceful suppression is no longer required, control arises naturally from understanding. When awareness and restraint completely cut the roots of ignorance and craving, the final condition is called liberation in Nya and Nerva in Buddhism. The principal characteristics of the final condition are as follows. Liberation in Nyaaya, the Self is permanently freed from every form of suffering and from the cycle of birth and death. Nerva in Buddhism, the fires of craving, attachment and aversion are completely extinguished, after which supreme peace is attained. The final goal of both philosophies is to eradicate the suffering connected with the chain of ignorance and desire. Considering the entire journey, which foundation appears most necessary for breaking the cycle permanently, external restraint or inner awareness, the understanding of truth. The entire journey makes clear that inner awareness, the understanding of truth, is the fundamental basis that eliminates the problem at its root, while external restraint functions as an immediate protective shield. The two complement each other. Now that a person has understood both aspects, what should one think? Once awareness, the apprehension of truth has arisen, does restraint come automatically, or must discipline still be practiced separately in daily life even when awareness is present? Even after awareness has arisen, discipline, continued practice is still separately required in daily life. Awareness, or apprehension of truth, enables us to distinguish right from wrong and shows us the correct direction in which to proceed. Discipline, or continuous practice helps break deeply rooted physical and mental patterns formed over many years and establish new habits. For example, a person may fully understand that unnecessary phone use wastes time, this is awareness. Yet even after acquiring that knowledge, the person must repeatedly exercise discipline to stop the hand at the immediate moment of temptation, until the new mental disposition becomes stable. In practice, small steps or micro habits are considered more effective and lasting in changing habits. Strict rules, imposing a very large rule all at once places excessive pressure on willpower. This often produces mental fatigue after a few days, and the rule is then broken. Micro habits, these gradually establish a new pattern without a major mental struggle, allowing the mind to adopt it naturally and without resistance. When a person takes a small step, for example, keeping the phone away for only 5 minutes, the mind does not treat it as a great danger or a severe rule. A major change arouses resistance in the mind, a small step keeps that resistance quiet and prevents mental strain from increasing. To examine this more deeply, what should one think? Once the mind becomes comfortable with this small beginning, such as 5 minutes, how does that small success motivate the person to perceive further and gradually increase the duration. When a person succeeds in a small beginning, its psychological effect directly strengthens self-efficacy. Momentum of success, when the mind completes five minutes without a major struggle, it gains a psychological victory. This encourages the person to repeat the same act the next day. Reduction of fear and resistance, the fear I shall not be able to do so much all at once, disappears because the duration is small, such as 5 minutes, and the mind feels at ease. Having seen that small steps create momentum, what most helps a person maintain that small habit consistently throughout this process? The most effective way to maintain a small habit consistently is to attach it to an already established daily habit, a method known as habit stacking. Q, when a person connects a new small step, for example, keeping the phone away for 5 with an old regular activity, such as immediately before going to sleep each night, the mind adopts it as an automatic routine. Karma and rebirth are profound philosophical subjects explaining how every act is connected with the cycle of life. Here we shall together understand how karma bears fruit and how the cycle of rebirth operates. According to Indian philosophy, every karma, whether thought, speech, or action, creates an energy called a saskra. These saskras compel the living being to take another birth until consciousness is completely liberated. From which aspect would one prefer to begin in order to understand this broad subject further? Choose one of the following options. Types of karma, the division into accumulated karma, fructifying karma, and current karma, sansita, prarabdha, and kriyama, and their effects upon our lives. The role of desire in craving, how mental impulses and attachment draw the living being back into the cycle of birth. The cycle of rebirth and consciousness, the transition of consciousness at death and the process by which the next birth is determined.

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