Volume II,Issue IV, March 2026
Volume-II, Issue-IV, March, 2026 |
Received: 23.03.2026 | Accepted: 27.03.2026 | ||
Published Online: 31.03.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.issue.04W. | |||
ন্যায় ও বৈশেষিক দর্শনে সমবায়: প্রমাণতাত্ত্বিক দ্বন্দ্বের বিশ্লেষণ
পূর্ণিমা গুছাইত, গবেষক, দর্শন বিভাগ,
রায়গঞ্জ বিশ্ববিদ্যালয়, পশ্চিমবঙ্গ, ভারত |
Samavāya in Nyāya and Vaiśeṣika Philosophy: An Analysis of Epistemological Conflict Purnima Guchhait, Research Scholar, Dept. of Philosophy, Raiganj University, West Bengal, India | ||
ABSTRACT | ||
According to the realist tradition of Nyāya–Vaiśeṣika philosophy, the Saptapadārtha theory occupies a central place in explaining the structure and diversity of the world. In this context, the present paper examines Samavāya as an independent and nitya ontological category. Following the doctrines of Kaṇāda and Praśastapāda, the nature of Samavāya is analysed based on Ayutasiddhi, Ādhāra–Ādheya-bhāva, and Iha-pratyaya. It is established that Samavāya is not merely a relation but the indispensable ground of ontological unity and Kārya–Kāraṇa-bhāva. The paper further investigates the applicability of Samavāya across five domains: Avayava–Avayavī, Guṇa–Guṇī, Kriyā–Kriyāvān, Jāti–Vyakti, and Nitya-dravya–Viśeṣa. Through this analysis, Samavāya is established as a single and eternal principle, distinct from Saṃyoga and Svarūpa-sambandha, thereby enabling a coherent understanding of the world as an integrated whole rather than a mere aggregate of entities. A critical discussion is undertaken on the epistemological debate between the Naiyāyikas, who uphold Pratyakṣa as the means of Samavāya-siddhi, and the Vaiśeṣikas, who advocate Anumāna. This tension is addressed through the synthetic perspective of Udayanācārya and later thinkers. The study concludes that Samavāya constitutes the foundational basis of ontological order and epistemic structure. Its Svarūpa-lakṣaṇa, classification, and associated debates reveal its indispensable role in establishing the material coherence and philosophical consistency of the Nyāya–Vaiśeṣika system. | ||
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