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Journal articles on the topic 'Nyaya'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Kuldeep, Sheetal Verma, Vikas, and Sakshi Awasthi. "NYAYA PHILOSOPHY AND ITS ROLE IN AYURVEDA: A COMPREHENSIVE REVIEW." International Ayurvedic Medical Journal p7, no. 4 (May 31, 2023): 360–64. http://dx.doi.org/10.46607/iamj09p7042023.

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A Nyaya, or maxim, is a statement of universal truth or rule. Nyayas are used to express the author’s ideas concisely and clearly. Ayurveda has incorporated numerous Nyayas to clarify its teachings. To portray the hidden meaning, Nyaya has mostly been used as a tool by Samhita commentators. In his Ayurveda deepika commentary, Chakrapani a renowned commentator on the Charaka Samhita used several nyayas, including kaakadanta pareeksha, Ghunaakshara Nyaya, Chhatrino gachchhanti Nyaya, and others in diverse situations. A deeper understanding of the samhita will result from the analysis of these nyayas.

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2

Ghosh, Puja. "Nyaya Theory of Pramana." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 2 (February 14, 2021): 4–6. http://dx.doi.org/10.31305/rrijm.2021.v06.i02.002.

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3

Ghosh, Puja. "Nyaya Theory of Pramana." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 2 (February 14, 2021): 4–6. http://dx.doi.org/10.31305/rrijm.2020.v06.i02.002.

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4

Saha, Sukharanjan. "Unestablished Probans in Nyaya." Journal of Indian Philosophy and Religion 9 (2004): 101–12. http://dx.doi.org/10.5840/jipr200494.

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Shaw, J. L. "The Nyaya On Number." Journal of Indian Philosophy and Religion 13 (2008): 111–30. http://dx.doi.org/10.5840/jipr2008137.

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6

HOSONO, Kuniko. "Necessity in the Nyaya-school." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 49, no. 2 (2001): 1024–20. http://dx.doi.org/10.4259/ibk.49.1024.

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7

KIMURA, Toshihiko. "Sadhyaviparyayabadhakapramanam: Classical Nyaya and Dharmakirti." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 50, no. 1 (2001): 348–41. http://dx.doi.org/10.4259/ibk.50.348.

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8

Chakrabarti, Kisor Kumar. "The Nyaya View of Definition." Journal of Indian Philosophy and Religion 22 (2017): 127–69. http://dx.doi.org/10.5840/jipr20172210.

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9

Gautam, P. K. "Overcoming the Ways ofMatsya Nyaya." Strategic Analysis 37, no. 5 (September 2013): 521–25. http://dx.doi.org/10.1080/09700161.2013.821243.

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10

Jacobson, Jeffrey W. "Unsur-unsur Epistemologi ‘Proto-Nyaya’ dalam Bhagavad-Gita." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 2 (October 6, 2022): 133–50. http://dx.doi.org/10.36383/diskursus.v18i2.317.

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The Bhagavad-Gita, as a multivalent text, has been a source of inspiration for all areas of Indian thought. This paper identifies elements in the Bhagavad-Gita which may have influenced the formation of Nyaya philosophy in the centuries after it was written. Part one of the paper reviews Nyaya epistemology as a whole, focusing on aspects that play an important role in the Bhagavad-Gita: perception (pratyaksa), inference (anumana), ‘syllogism’, verbal utterance (sabda) and the practical orientation of knowledge. The second part shows how those aspects appear in the text of the Bhagavad-Gita. In praticular, Krishna relies on a number of techniques in convincing Arjuna of his obligation as a ksatria which would later be formalized in Nyaya philosophy as pramana or methods of knowing. As a whole, the Bhagavad-Gita also emphasizes the Nyaya view that knowledge is only useful insofar as it helps the knower achieve a particular goal. This paper does not, and has no pretention to prove the existence of a direct line of influence connection the Bhagavad-Gita and Nyaya philosophy; readers will instead gain an appreciation of the shared cultural context which gave rise to both of these forms of Indian thought. Abstrak Bhagavad-Gita, sebagai teks yang multitafsir, telah menjadi sumber inspirasi bagi segala pemikiran India. Makalah ini mengidentifikasikan unsur-unsur dalam Bhagavad-Gita yang mungkin memengaruhi pembentukan filsafat Nyaya selama beberapa abad setelah Bhagavad-Gita ditulis. Bagian pertama makalah meringkas epistemologi Nyaya secara keseluruhan dengan berfokus pada aspek-aspek yang memainkan peran penting dalam Bhagavad-Gita: persepsi (pratyaksa), penyimpulan (anumana), ‘silogisme’, saksi verbal (sabda), dan orientasi praktis pengetahuan. Bagian kedua memperlihatkan bagaimana aspek-aspek tersebut muncul dalam teks Bhagavad-Gita. Secara khusus, Krishna mengandalkan berbagai teknik dalam meyakinkan Arjuna akan kewajibannya sebagai ksatria yang kemudian diformalkan dalam filsafat Nyaya sebagai pramana atau sarana pengetahuan. Secara keseluruhan, Bhagavad-Gita juga menekankan pandangan Nyaya bahwa pengetahuan hanya berguna sejauh dapat membantu si penahu mencapai tujuan tertentu. Makalah ini tidak dapat membuktikan adanya garis pengaruh langsung yang menghubungkan Bhagavad-Gita dengan filsafat Nyaya; namun, kita tetap dapat mengapresiasi suatu ‘kemiripan keluarga’ di antara keduanya yang menunjukkan kekayaan konteks kebudayaan yang menghasilkan kedua buah pemikiran peradaban India ini.

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11

Pokhrel, Aupson. "An Analysis of Nyaya Darshana with Special Emphasis on Realism." Nepal Journal of Multidisciplinary Research 6, no. 1 (April 24, 2023): 140–46. http://dx.doi.org/10.3126/njmr.v6i1.54359.

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Nyaya School of Philosophy is distinctly recognized as one of the Six Astika Schools of Hindu Philosophy. Unlike Other Schools, Nyaya is peculiarly known to have proposed five components of Syllogism derived from Inferential Reasoning, both Inductive and Deductive. This treatise aims at clarifying The Nyaya Syllogisms, and successfully arguing for its Logical Realism. Logical Realism, in simple terms, refers to logical facts that are Independent of Mind and Language i.e., they are true synthetic a priori no matter the proposition. This Paper shall advocate the logical structure of Nyaya Syllogism which is independent of both mind and language. Also, the Inferential Reasoning that has been instrumentalized by Gautama to propose such Syllogisms shall be discussed to supplement the paper’s Groundwork. This paper has treated Nyaya in regard to its Epistemology and Logic. The reference to Nyaya, as a metaphysical or Ethical Doctrine, including the ideas of Causation, Fallacies, Truth, and Moksha has, for the most part, been sidelined. The Arguments have been drawn from the Original Works of Gautama called “The Nyaya Sutras” as well as Secondary Works which have further illuminated the works of Gautama. Hence, this Paper shall act as an advancement and supplement to the Nyaya Syllogism. It shall also shed light on the Contributions of Nyaya Syllogism in Syllogistic Logic.

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Priyanka Katyar and Vipin Kumar. "Fundamentals of Nyaya Darshan and their influence upon Charaka Samhita." Journal of Ayurveda and Integrated Medical Sciences 8, no. 10 (December 8, 2023): 127–33. http://dx.doi.org/10.21760/jaims.8.10.19.

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Nyaya Darshana and Ayurveda being contemporary sciences have influenced and complemented each other. The concepts of Nyaya Darshana are selectively incorporated in Ayurveda to suit its objectives viz. Swasthya Rakshana and Roga Prashamana. Most of the concepts of the Nyaya are accepted as such, some are modified for the medical sciences. Application of the concept of Nyaya in conjunction with Ayurveda enhances the therapeutic application of contemporary system of healing. Ayurveda is a Sarvadarshan Parishada Shastra which means this system of health science is related to various Darshanas. There are similarities of some concept of Charaka Samhita and Nyaya Darshana Shastra, but as the Prayojana (aim) of both Shastra are same into some extent. As Charak Samhita is a main text book of Ayurveda so a study of the influence of Nyaya Darshana on classics like Charaka Samhita should be analysed. In this study we will try to correlate various concepts of Charak Samhita and Nyaya philosophy.

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Kumar Sharma, Ashok. "Garbhposhan "Snehan evm Swedan Nyaya" W.S.R. Fetal Nutrition." International Journal of Science and Research (IJSR) 13, no. 4 (April 5, 2024): 1526–28. http://dx.doi.org/10.21275/sr24407113540.

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14

Chakrabarti, Kisor Kumar, and Chandana Chakrabarti. "Toward Dualism: The Nyaya-Vaisesika Way." Philosophy East and West 41, no. 4 (October 1991): 477. http://dx.doi.org/10.2307/1399645.

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15

Wada, Toshihiro. "Qualifier (visesana) in Navya-nyaya Philosophy." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 37, no. 1 (1988): 506–0. http://dx.doi.org/10.4259/ibk.37.506.

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16

Chakrabarti, Kisor Kumar. "The Nyaya-Vaisesika Theory of Universals." Journal of Indian Philosophy and Religion 21 (2016): 72–102. http://dx.doi.org/10.5840/jipr2016215.

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17

Salome, D. Judia, and Ranjani Parthasarathi. "Mining ontological knowledge using Nyaya framework." International Journal of Networking and Virtual Organisations 8, no. 1/2 (2011): 123. http://dx.doi.org/10.1504/ijnvo.2011.037164.

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18

Chadha, Monima. "Perceptual Cognition: A Nyaya-Kantian Approach." Philosophy East and West 51, no. 2 (2001): 197–209. http://dx.doi.org/10.1353/pew.2001.0021.

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19

Katyar, Priyanka, and Vipin Kumar. "A REVIEW ON CONCEPT OF PRAMANA IN NYAYA DARSHANA AND CHARAK SAMHITA." International Ayurvedic Medical Journal 11, no. 12 (December 17, 2023): 3061–65. http://dx.doi.org/10.46607/iamj1511122023.

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Both Nyaya Darshana and Ayurveda are highly influenced and complemented by each other as both sciences developed in the same period. The concepts of Nyaya Darshana have been selectively incorporated into Ayurve-da to suit its purposes, viz. Swasthya Rakshana and RogaPrashamana. Most of the concepts of the Nyaya are accepted as such, but some are modified as needed. There are similarities between some concepts of Charaka Samhita and Nyaya Darshana Shastra, in which Pramana is the main source of Nyaya Darshana, and it has given Pratyaksha, Anumana, Upamana, and Shabd. In Charak Samhita, Acharya Charak accepted Pramana as Pariksha. In this article, we will try to correlate the Pramana of NyayaDarshana and their influence upon Charak Samhita.

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20

Dewi, Putu Yuliani, and Wayan Juli Artiningsih. "PERANAN NYAYA-VAISESIKA DARSANA DALAM MENINGKATKAN KEMAMPUAN ARGUMENTASI MAHASISWA." Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja 6, no. 1 (July 27, 2022): 48. http://dx.doi.org/10.55115/gentahredaya.v6i1.2090.

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Rendahnya rasa keingintahuan dan keengganan mahasiswa untuk menyampaikan pendapat atau berdiskusi selain karena ketidakbiasaan melakukan argumentasi/debat juga disebabkan kurangnya literasi mahasiswa utamanya minat membaca untuk menggali pengetahuan baru. Dosen selaku tenaga pendidik memiliki tanggung jawab dalam capaian kompetensi soft skill maupun hard skill mahasiswa seperti yang diamatkan dalam PERMENRISTEKDIKTI. Transfer ilmu yang diberikan dari dosen kepada mahasiswa dikatakan berhasil apabila mahasiswa selain mampu memahami ajaran yang diberikan juga mampu menerapkan serta menyebarluaskan ajaran yang diberikan. Tentunya untuk diperlukan kemampuan argumentasi untuk dapat menyebarluaskan pengetahuan yang dimiliki mahasiswa. Metode yang digunakan dalam penelitian ini adalah metode deskriptif dengan pendekatan kualitatif yang mana ingin menjelaskan mengenai peranan filsafat Nyaya-Vaisesika dalam meningkatkan kompetensi agumentasi mahasiswa. Nyaya dan Vaisesika merupakan filsafat yang mengajarkan realisme logis, kritis dan analisis dalam memecahkan masalah dan meletakkan konsep yang benar dalam memperoleh pengetahuan yang benar sehingga sering digunakan sebagai dasar dalam argumentasi dan diskusi. Sumbangan Filsafat Nyaya–Vaisesika sangat berarti terhadap alam pemikiran Hindu karena dengan mempelajarinya seseorang akan belajar untuk menggunakan kecerdasannya untuk menemukan kekeliruan dan menganalisanya sehingga tidak terjebak dengan diskusi atau argument tasi tanpa dasar pengetahuan yang jelas dan benar.Kata kunci : Nyaya Vaisesika, Argumentasi, Darsana

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21

Warwantkar, Sachin. "NYAYA PANCHAYAT: INDIGENOUS, DECENTRALISED, ACCESSIBLE, & PARTICULARISTIC MODE OF DISPUTE RESOLUTION." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 3, no. 1 (June 30, 2024): 113–16. http://dx.doi.org/10.47413/vidya.v3i1.324.

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Nyaya Panchayat is the most neglected aspect of the Panchayati Raj implementation in India. 73rd Amendment doesn’t even have a passing reference to this ages-long indigenous dispute resolution forum. In the formal Indian legal system, due to British-style methods, procedures and practices of court, getting justice becomes an expensive, long-term and cumbersome process. It is only the institution of Nyaya Panchayat that can provide quick and cheap justice to the poor villagers at the doorstep and can create a situation where the geographical and mental distance between the institutions of justice and the villagers is reduced. A formal court of law far away from the village also leaves room for false evidence. It is only natural that the members sitting in the local Nyaya Panchayat who are familiar with the local customs, systems, customs, attitudes, values, and details, can compare the evidence realistically and fairly. Nyaya Panchayats as an institution has the potential to reshape our legal culture by making it more ‘people-oriented’.

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22

WADA, Toshihiro. "Invariable Concomitance (vypti) in Early Navya-nyaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 1 (2002): 442–38. http://dx.doi.org/10.4259/ibk.51.442.

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Thakur, Manindra. "Debating Realism (s): Marxism and Nyaya-Vaisesika." Alethia 5, no. 1 (July 15, 2002): 50–55. http://dx.doi.org/10.1558/aleth.v5i1.50.

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Chakrabarti, Kisor Kumar. "The Nyaya-Vaisesika Theory of Negative Entities." Journal of Indian Philosophy and Religion 21 (2016): 30–56. http://dx.doi.org/10.5840/jipr2016213.

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Parikh, Margie. "Effective decision making through nyaya-sutra inputs." JIMS8M: The Journal of Indian Management & Strategy 21, no. 4 (2016): 55. http://dx.doi.org/10.5958/0973-9343.2016.00033.8.

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Bail, Shishir. "From Nyaya Panchayats to Gram Nyayalayas: The Indian State and Rural Justice." Socio-Legal Review 11, no. 1 (January 2015): 83. http://dx.doi.org/10.55496/ewlm6385.

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Legal reform attempts in India have frequently grappled with the problem of providing access to justice to rural litigants. In the early years of the Indian republic, the now infamous Nyaya Panchayats were tasked with this responsibility. These institutions were motivated by a desire to recreate an ‘indigenous’, panchayat based model of dispute resolution, but had more or less died out by the late 1970s. In 2008, the Parliament of India made a renewed attempt to address this problem through the passage of the Gram Nyayalaya Act, intended to result in the setting up of over 5,000 Gram Nyayalayas across the country. This article compares these two institutions to see whether Gram Nyayalayas make the same mistakes as their ill-fated forebears, or whether they do in fact represent a new approach to the problem of access to justice for rural litigants in India. This analysis reveals that Gram Nyayalayas differ substantially from Nyaya Panchayats, and in fact share far more similarities with the formal court system than to any poorly specified ideas of indigenous dispute resolution.

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27

Schiller, Henry Ian. "THE NYĀYA ARGUMENT FOR DISJUNCTIVISM." History of Philosophy Quarterly 36, no. 1 (January 1, 2019): 1–18. http://dx.doi.org/10.2307/48570928.

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Abstract The Nyāya school of classical Indian epistemology defended (by today’s standards) a radical version of epistemic externalism. The school’s adherents also argued from their epistemological positions to an early version of disjunctivism about perceptual experience. In this paper, I assess the value of such an argument, concluding that a modified version of the Nyaya argument may be defensible.

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28

EZAKI, Koji. "On the Nyaya Way of Refuting Buddhist Arguments." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 1 (2007): 278–74. http://dx.doi.org/10.4259/ibk.56.1_278.

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29

Elga Ptra Sutrawan, I. Gusti Ngurah. "KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 501. http://dx.doi.org/10.25078/jpah.v1i2.288.

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<p><em>The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.</em></p><p><em>Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.</em></p><p><em>The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.</em></p>

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30

Tomooka, Masaya. "Some Questions Relating to the Early Nyaya School." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 33, no. 2 (1985): 816–13. http://dx.doi.org/10.4259/ibk.33.816.

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Saha, Sukharanjan. "The Thesis of Ninikalpaka in Nyaya and Vaisesiḳa." Journal of Indian Philosophy and Religion 5 (2000): 111–24. http://dx.doi.org/10.5840/jipr200057.

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Behera, Niyati Kumari, and G. S. Mahalakshmi. "Nyaya based Automatic Quality Value Classifier for Concept Enrichment." Asian Journal of Research in Social Sciences and Humanities 7, no. 3 (2017): 449. http://dx.doi.org/10.5958/2249-7315.2017.00182.4.

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33

Bhattacharyya, Sibajiban. "Some Features of the Technical Language of Navya-Nyaya." Philosophy East and West 40, no. 2 (April 1990): 129. http://dx.doi.org/10.2307/1399225.

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Ishitobi, Michiko. "The Argument for the Existence of God in Nyaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 1001–998. http://dx.doi.org/10.4259/ibk.35.1001.

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35

Chakrabarti, Kisor Kumar. "Some Comparisons between Frege's Logic and Navya-Nyaya Logic." Journal of Indian Philosophy and Religion 21 (2016): 57–71. http://dx.doi.org/10.5840/jipr2016214.

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Phillips, Stephen H. "Perceiving Particulars Blindly: Remarks on a Nyaya-Buddhist Controversy." Philosophy East and West 54, no. 3 (2004): 389–403. http://dx.doi.org/10.1353/pew.2004.0021.

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Rajkumar, C., NNL Bhagavathi, and R. Vidyanath. "ROLE OF NYAYAS (MAXIMS) IN UNDERSTANDING AYURVEDIC CONCEPTS OF BRIHATTRAYEE WITH SPECIAL REFERENCE TO CHATRINOGACCHANTI NYAYA: A LITERARY REVIEW." International Journal of Research in Ayurveda & Pharmacy 8, no. 1 (March 10, 2017): 27–31. http://dx.doi.org/10.7897/2277-4343.08132.

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38

Juliantari, Ni Kadek. "Upaya Meningkatkan Mutu Keterampilan Dasar Mengajar Melalui Simulasi Peer Teaching Berbasis Teknik Nyaya Darsana." Jurnal Penjaminan Mutu 4, no. 2 (August 31, 2018): 138. http://dx.doi.org/10.25078/jpm.v4i2.567.

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<p><em>This study aims to improve the basic skills of teaching sixth semester students of the Hindu Education Study Program STKIP Agama Hindu Amlapura 2016/2017 academic year through the application of peer teaching simulation based on Nyaya Darsana technique. The subjects in this study were the sixth semester students of the Hindu Education Study Program 2016/2017 academic year totaling 31 people. The data in this study were collected by tests and the results were analyzed quantitatively supported by qualitative interpretations. The results show that the application of peer teaching simulation with Nyaya Darsana technique can improve the basic teaching skills of the sixth semester students of the Hindu Education Study Program STKIP Agama Hindu Amlapura 2016/2017 academic year from the percentage of success in the first cycle of 87,10% to 93,55% in cycle II. Meanwhile, the average value also increased from 73.42 in the first cycle to 74,97 in the second cycle. Therefore, the application of peer teaching simulation with Nyaya Darsana technique is recommended to be used in lectures that target the formation of skills or competencies of prospective teachers.</em><strong><em></em></strong></p>

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Sreelekshmi G, Navoday Raju N R, and Raole Vaidehi. "Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells." International Journal of Research in Pharmaceutical Sciences 12, no. 1 (January 6, 2021): 462–65. http://dx.doi.org/10.26452/ijrps.v12i1.4091.

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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.

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Sreelekshmi G, Navoday Raju N R, and Raole Vaidehi. "Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells." International Journal of Research in Pharmaceutical Sciences 11, no. 4 (December 21, 2020): 8061–64. http://dx.doi.org/10.26452/ijrps.v11i4.4091.

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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.

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Okazaki, Yasuhiro. "The Development of the Theory of Perception in Early Nyaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 2 (1990): 918–15. http://dx.doi.org/10.4259/ibk.38.918.

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Nozawa, Masanobu. "A Problem of Samsaya Theory of the Early Nyaya-Vaiseslka." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 1 (1986): 496–91. http://dx.doi.org/10.4259/ibk.35.496.

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Marui, Hiroshi. "One Phase of the Development of vidhi-Theories in Nyaya." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 37, no. 2 (1989): 950–46. http://dx.doi.org/10.4259/ibk.37.950.

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Perrett, Roy W. "Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition (review)." Philosophy East and West 52, no. 1 (2002): 145–49. http://dx.doi.org/10.1353/pew.2002.0004.

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45

Khan, Lal. "The Critical view on Navya-Nyaya by Madhva’s Vedanta: A Brief Exposition." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 2 (February 15, 2023): 98–102. http://dx.doi.org/10.31305/rrijm.2023.v08.n02.017.

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The Madhava tradition of Vedanta was one of the main philosophical systems in South India to be affected by Navya-Nyaya ideas in the early modern era (about 1500-1800). The practise first appeared in the thirteenth century among a group of Brahmins in western Karnataka who revered the Vedic god Visnu-Narayana as the Ultimate Being. In this piece, I look into the interaction between the Navya-Naiyayika Gangesa Upadhyaya and the Madhva savant Vyasatirtha. The article is based on original readings of passages from Tarkataava and Nyayamrta by Vyasatrtha. The paper thoughtfully addresses the problem of vacant terms and non-existent constituents, particularly in relation to the hypothesis of deduction. I begin by outlining where Madhva and Nyaya get their ideas on these topics for their specific analyses of perceptual hallucination. I next compare the portions of Gangesa’s idea found in the Nyayamrta and Tarkataava and demonstrate the many ways in which Vyasatirtha responds to Gangesa’s ideas across both publications. I conclude by discussing how Vyasatirtha defends the Madhava hypothesis of “without substrate” features against Gangesa’s to demonstrate that we are capable of thinking about and drawing meaningful conclusions about things that do not exist.

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Dixit, Praveen, Mamta Kumari, U. Aravindan, and Hitesh Chawla. "Exploring amended Indian laws in context of forensic medicine: A comprehensive review." IP International Journal of Forensic Medicine and Toxicological Sciences 9, no. 2 (July 15, 2024): 66–72. http://dx.doi.org/10.18231/j.ijfmts.2024.013.

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In sum, the adoption of the Bhartiya Nyaya Sanhita, Bhartiya Nagrik Suraksha Sanhita, and Bhatiya Sakshya Adhiniyam signifies a transformative milestone in post-independence India's legal evolution. By embracing indigenous wisdom, democratic values, and global insights, these legislations aspire to catalyze a more equitable, efficient, and accountable legal system, poised to meet the complex challenges of the 21st century. As forensic medicine continues to play an increasingly pivotal role in the Indian justice system, practitioners must remain abreast of these legal developments and uphold the highest standards of professionalism and integrity in their work.The Indian legal system enacted in colonial era such as the Indian Penal Code of 1860, the Criminal Procedure Code of 1973, and the Indian Evidence Act of 1872 have long been under scrutiny for its relevance and adaptability to contemporary societal needs. In a historic move, the Indian Government has passed a comprehensive framework, replacing these older laws with the Bhartiya Nyaya Sanhita (BNS), Bhartiya Nagrik Suraksha Sanhita (BNSS), and Bhatiya Sakshya Adhiniyam (BSA) effective from 1 July 2024, following Presidential approval on 25 December 2023. The Bhartiya Nyaya Sanhita seeks to revolutionize criminal laws by introducing modern principles of justice, equity, and efficiency. Complementing the Bhartiya Nyaya Sanhita, the Bhartiya Nagrik Suraksha Sanhita addresses the evolving challenges of national security and public safety. Furthermore, the Bhatiya Sakshya Adhiniyam introduces groundbreaking reforms in the law of evidence, reflecting a paradigm shift towards transparency, objectivity, and inclusivity.

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Verma, Ashwin, Pronaya Bhattacharya, Deepti Saraswat, and Sudeep Tanwar. "NyaYa: Blockchain-based electronic law record management scheme for judicial investigations." Journal of Information Security and Applications 63 (December 2021): 103025. http://dx.doi.org/10.1016/j.jisa.2021.103025.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 19 (2014): 3–15. http://dx.doi.org/10.5840/jipr2014191.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 20 (2015): 3–15. http://dx.doi.org/10.5840/jipr2015201.

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SASAKI, Ryo. "Jayanta's Objection to Dharmakirti's Criticism of the pratijnahani of the Nyaya School." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 64, no. 3 (2016): 1093–99. http://dx.doi.org/10.4259/ibk.64.3_1093.

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