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The Sixth Lesson: The Minor Systems.1239
which follows them logically, and which concludes the argument. The
Hindu syllogism of Gotama consists of five parts or propositions, viz. (1) the
Premise; (2) the Proof; (3) the Illustration; (4) the Application of the Proof;
(5) the Conclusion.
Gotama held that the logical method of ascertaining Truth was by the
application of the Sixteen Categories or Padarthas, sometimes called “The
Topics for Discussion.” These “Topics” are as follows: (1) Means of Knowledge;
(2) Objects of Inquiry; (3) Doubt; (4) Purpose; (5) Illustrative Precedent;
(6) Dogma; (7) Syllogistic Premise; (8) Confutation; (9) Ascertainment; (10)
Discussion; (11) Wrangling and “Hair-Splitting”; (12) Cavilling; (13) Fallacy; (14)
Prevarication; (15) Futile Objections; (16) Illogical Argument. The student
is trained and drilled until he thoroughly understands the nature and use
of each of these Sixteen Topics, and then only is he considered capable
of conducting an examination into the subject of Ascertaining Truth, and
rejecting Error. Gotama also held that the Channels of Knowledge were four,
as follows: (1) Perception through the Senses; (2) Inference; (3) Analogy; and
(4) Testimony of Others, according to the Laws of Evidence. The Twelve
Objects of Knowledge, as stated by Gotama, are (1) The Soul; (2) the Body; (3)
the Physical Organs of Sense; (4) Perception of the Objective World; (5) the
Higher Consciousness; (6) the Mind; (7) the Will; (8) Error; (9) Disembodied
States; (10) Karmic Law; (11) Pain; and (12) the Freedom, Emancipation and
Deliverance of the Soul. Gotama’s system laid especial stress upon the
consideration of the nature of the Intellect, and the relation of articulate
sound to objects, the latter being somewhat along the lines of the Purva
Mimansa System of which we have spoken; and also to the consideration
of the subjects of genus, variety, species, and the individual manifestations.
In many respects the Nyaya System is complementary to, and in almost
perfect agreement with, the Vaisheshika System, of which we have spoken
in the first part of this lesson. Together the Nyaya and the Vaisheshika
systems may be said to form a philosophical group, although the Nyaya
also has some affiliations with the Purva Mimansa in certain minor points of